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Wisdom  of  the  Hindus 

The  Wisdojn  of  the  Vedic  Hymns, 

the  "Brahmanas,  the  Upanishads, 

etc.,  etc. 


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The  Head  of  Dancing  Krishna 
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JVisdom  of  the  Hindu: 

The  Wisdom  of  the  Vedic  HymnSy  the 
Brahmanas,  the  Upanisbads,  the  Maha 
Bharata  and  Ramayana,  the  Bhagavad 
Gita,  the  Vedanta  and  Toga  Philoso- 
phies. Wisdom  from  the  Ancient  and 
Modern  Literature  of  India 

Edited,  and  with  an  Introduction 

By 

Editor  of  "  The  Wisdom  of  the  Chinese  " 
Foreword  by 

Jagadish  Chandra  Chatterji 

B.A.  (Cantab),  Fidya-Faridhi.    Head  of  the  Department  of 

Sanscrit  Research  in  the  Government  of  His  Highness 

the  Maharaja  Gaekwar  of  Baroda,  India.    Author  of 

•'  Hindu  Ideals,"  etc. 


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*      •    •       •    «•■  • 


•V-  *•.•••/•'    •  *:  popy^^jHT,'  1921 


BY    BRENTANO  S 


Printed  in  the  United  States  of  America 


lyEVER  the  Spirit  was  born; 

The  Spirit  shall  cease  to  be  never; 
Never  was  time  it  was  not; 

End  and  beginning  are  dreams! 

BiRTHLESS,  and  deathless,  and  changeless, 

Remaineth  the  Spirit  for  ever ; 
Death  hath  not  touched  it  at  all. 

Dead  though  the  house  of  it  seems! 

From  "  The  Song  Celestial "  (Bhagavad  Gila) 


438549 


INTRODUCTION 

Max   MULLER  in   his  "India,  What  Can  It 
Teach  Us"  says: 

"If  I  were  to  look  over  the  whole  world  to  find  out  the 
country  most  richly  endowed  with  all  the  wealth,  power 
and  beauty  that  nature  can  bestow  —  in  some  facts  a  very 
paradise  on  earth  —  I  should  point  to  India.  If  I  were 
asked  under  what  sky  the  human  mind  has  most  fully  de- 
veloped some  of  its  choicest  gifts,  has  most  deeply  pondered 
on  the  greatest  problems  of  life,  and  has  found  solutions  of 
some  of  them  which  well  deserve  the  attention  even  of  those 
who  have  studied  Plato  and  Kant —  I  should  point  to  India. 

"And  if  I  were  to  ask  myself  from  what  literature  we, 
here  in  Europe,  we  who  have  been  nurtured  almost  exclu- 
sively on  the  thoughts  of  the  Greeks  and  Romans,  and  of  one 
Semitic  race,  the  Jewish,  may  draw  that  corrective  which  is 
most  wanted  in  order  to  make  our  inner  life  more  perfect, 
more  comprehensive,  more  universal,  in  fact  more  truly 
human,  a  life  not  for  this  life  only,  but  a  transfigured  and 
eternal  life  —  again  I  should  point  to  India." 

Who  are  the  people  of  India,  and  where  did 
they  come  from?  In  ancient  times,  about  325 
B.C.,  when  the  Greeks  under  Alexander  the  Great 
invaded  what  is  now  called  India,  they  found  in 
the  northwestern  part  a  river,  which  the  natives 
called  Sindhu.  The  Greeks  in  their  language 
transformed    the    name    to    Hindus    and    Indus. 

ix 


X  INTRODUCTION 

Then,  as  time  went  on,  the  word,  which  was 
originally  Sindhus,  —  and  which,  according  to 
some  authorities,  means  divider,  but  according  to 
late  research  is  said  to  mean  a  flow  or  flood, 
—  underwent  a  gradual  change,  until  it  finally 
became  India  and  the  people  Indians. 

Historians  tell  us  that  these  people  are  a  branch 
of  the  great  Aryan  family  consisting  of  seven 
races:  Hindus,  Persians,  Greeks,  Romans,  Celts, 
Teutons,  and  Slavs.  All  emigrated  from  their 
ancestral  home  in  Asia.  The  Celts,  Teutons, 
and  Slavs  are  supposed  to  have  entered  Europe 
on  the  northern  side  of  the  Caucasus  and  Caspian 
Sea.  We  find  this  reference  in  the  Code  of  Manu, 
who  might  be  called  the  Moses  of  the  Indo- 
Aryans,  for  the  "Book  of  Manu"  is  their  great 
moral  code. 

The  land  that  lies  between  the  two  mountains 
is  named  Aryavarta,  or  land  of  the  Aryans.  The 
word  Aryan  means  superior  or  best,  and  Varta 
means  land.  So  it  seems  the  rightful  name  of 
India  would  be  Aryavarta.  The  original  home 
of  these  Aryans  is  thought  to  be  in  central  Asia, 
and  when  the  family  separated  the  Indo-Aryans 
came  southward  from  the  headwaters  of  the 
river  Oxus  and  entered  what  is  now  called  India, 
sometime  about  2500  B.C.  India  is  the  central 
one  of  the  three  great  peninsulas  of  southern  Asia. 
On  the  north  is  the  mountain  region  of  the  Hi- 
malayas, below  which  are  the  vast  and  fertile  river 
plains,   watered   by  the   Indus,  the  Ganges,   and 


INTRODUCTION  XI 

Other  streams.  On  the  south,  separated  from  the 
Ganges  by  the  Vindya  range,  is  the  hilly  moun- 
tain tract  called  the  Deccan,   or  South. 

The  history  of  India  opens  with  the  struggle 
between  the  Aryan  invaders  and  the  original 
inhabitants.  Who  the  native  inhabitants  were 
is  not  quite  clear  since  they  left  but  few  monu- 
ments, which  throw  httle  if  any  hght  on  their 
origin  as  a  race.  Professor  V.  A.  Smith,  in  his 
"History    of   India"    says: 

"Some  day,  perhaps,  the  history  of  Dra vidian  civiliza- 
tion may  be  written  by  a  competent  scholar,  skilled  in  all 
the  lore  and  language  required  for  the  study  of  the  subject. 
Early  Indian  history,  as  a  whole,  cannot  be  viewed  in  true 
perspective  until  the  non-Aryan  institutions  of  the  South 
receive  adequate  treatment." 

The  Aryan  invaders,  who  were  no  doubt  tall 
and  fair,  entered  through  western  India  and 
later  on  gradually  spread  to  other  parts,  separat- 
ing themselves  sharply  from  the  non-Aryan,  dark- 
skinned,  early  inhabitants  of  India.  While  liv- 
ing in  the  valley  of  the  Indus  they  composed  the 
hymns  of  the  "Rig-Veda,"  their  most  ancient 
literature,  which  embodied  their  racial  myths,  the 
story  of  their  wanderings,  and  their  spiritual 
aspirations.  Like  the  Greeks,  another  branch  of 
the  Aryan  family,  they  offered  these  hymns  to 
their  gods.  No  other  people  ever  produced  a  body 
of  religious  poetry  of  such  striking  originality  and 
beauty,  at  such  an  early  stage  of  their  history. 
Without  books,  without  preachers,  without  pul- 


XII  INTRODUCTION 

pits,  they  reflected  upon  the  natural  phenomena, 
and  sang  with  divine  inspiration  to  the  great 
spirit. 

Indeed,  the  entire  race  consciousness  of  the 
Hindu  is  concerned  with  spiritual  knowledge  of 
how  all  things  in  the  universe  came  into  existence 
and  for  what  purpose.  Thus  the  term  Rig- Veda 
Hterally  means  spiritual  cosmology  in  verse,  the 
word  Rig  meaning  verse  —  Veda  knowledge  — 
and  the  two  in  conjunction  symbolizing  spiritual 
knowledge  in  verse. 

At  this  period  the  institution  of  the  family  was 
the  foundation  of  their  society  and  the  father  was 
the  spiritual  director  of  the  household.  He  offered 
up  all  prayers  and  directed  all  the  spiritual  ex- 
ercises. From  this  phase  of  social  and  religious 
organization,  a  part  of  the  ancient  Vedic  religion, 
with  numerous  gods,  the  Hindus  gradually  came 
under  the  control  of  a  body  of  priests,  called  the 
Brahmans.  The  Brahmans  succeeded  in  placing 
Vedic  interpretation  upon  a  philosophic  basis, 
which  involved  the  worship  of  the  triad,  Brahma, 
the  Creator,  Vishnu,  the  Preserver,  and  Siva,  the 
Destroyer. 

The  Brahmans  absolutely  dominated  the  life 
in  India.  Nothing  could  be  done  without  their 
sanction;  they  were  omnipotent.  They  in  turn 
made  anthologies  from  the  "Rig- Veda,"  which 
were  called  the  "Yajurs,"  —  "Black  and  White," 
—  and  were  used  in  some  of  their  sacrifices ;  in 
fact,  the  "Black  and  White  Yajurs"  were  a  manual 


INTRODUCTION  XIII 

for  the  Brahmanic  priests,  containing  the  same 
precepts,    but   differing   in   their   arrangement. 

Later  a  collection  made  from  the  same  source 
was  called  the  "Sama  Veda,"  that  is,  "Veda  with 
Melodies,"  for  these  hymns  were  arranged  for 
chanting  at  the  offerings  to  the  God  Indra. 

A  fourth  collection  called  the  **Atharva-Veda," 
was  made  much  later  than  the  others  and  is  more 
popular,  for  it  contains  common  practices,  super- 
stitions, and  folklore.  The  subsequent  Vedas, 
according  to  scholars,  may  be  distinguished  by 
additions  to  the  source  material  of  the  original 
Rig-Veda.  For  example,  the  Brahmans  later  on 
produced  a  literature  of  their  own,  which  was 
really  an  attempt  to  interpret  the  Vedas  to  their 
fullest  extent.  This  hterature  was  called  the 
"Brahmanas,"  or  "Sayings  of  the  Brahmans," 
and  was  the  beginning  of  the  works  called  "  Aran- 
yakas"  or  "Forest  Books"  and  the  early  "Upan- 
ishads."  The  "Brahmanas"  might  be  described 
as  the  "Hindu  Talmud,"  for  they  interpreted  for  the 
people  the  early  writings  of  the  Hindus,  as  the 
Talmud  explained  the  early  writings  of  the  Jews. 

The  "Aryanakas,"  meaning  belonging  to  the 
forest,  were  written  by  holy  men,  who  removed 
themselves  from  the  world  of  practicahty  to  the 
spiritual  thought  world  for  concentration  upon 
life's  problems.  These  truths,  the  fruit  of  medi- 
tation in  the  forests  of  India,  were  the  source  of  the 
"Upanishads,"  next  to  the  "Rig- Veda"  the  most 
important  hterary  production  of  Vedic  India. 


XIV  INTRODUCTION 

The  **Upanishads/'  or  Esoteric  Doctrine,  lit- 
erally, a  sitting  down  to  meditate  and  think  out, 
represent  a  hnal  understanding  of  the  mystic 
sense  of  the  Vedas.  It  answers  questions  on  the 
origin  of  the  universe,  the  nature  of  God,  the 
nature  of  the  Soul  and  the  connection  between 
mind  and  matter.  The  "Upanishads"  are  really 
the  foundation  of  the  "Vedanta"  (meaning  end 
of  the  Vedas)  philosophy,  in  fact,  they  are  the 
beginning  of  the  metaphysical  inquiry,  which 
ended  in  the  full  development  of  Hindu  philosophy. 

We  have  seen  that  the  creed,  or  philosophy, 
which  these  forest  philosophers  thought  out,  con- 
tained the  essence  of  a  new  religion,  that  led 
away  from  the  old  Vedic  gods.  In  the  "Upan- 
ishads"  there  is  only  one  real  existence  in  the 
universe,  the  Supreme  Brahman,  Atman  or  Self, 
and  all  creatures  are  the  manifestation  of  this 
Self.  The  doctrine  taught,  is:  that  no  material 
thing  may  be  loved  for  itself,  but  for  the  soul 
that  is  manifest  in  it;  from  that  manifestation  of 
Self  or  Soul  can  be  obtained  a  knowledge  of  God 
and  a  release  from  the  cycle  of  births  and  deaths. 
This  is  based  upon  the  Law  of  Karma,  or  cause 
and  effect.  Your  cause  was  bad!  Your  effect 
will  be  bad!  Therefore,  you  must  be  reincarnated 
until  your  activity  is  on  the  spiritual  plane.  Then 
your  actions  or  work  will  be  all  in  the  spiritual 
thought-world  and  rebirth  is  not  necessary,  for 
you  are  absorbed  into  the  all-divine  essence. 


INTRODUCTION  XV 

The  great  phrases  used,  are:  *'Thou  art  that,"  — 
"I  am  Brahman,"  —  and  "I  am  He,"  —  phrases 
which  probably  mean:  "You  are  a  part  of  the 
great  spirit  and  I  am  a  part  of  the  great  spirit; 
we  are  all  of  the  Divine."  This  is  the  earliest  form 
of  Vedanta  philosophy.  The  influence  of  deeds  on 
rebirth  led  these  people  to  the  abohtion  of  desire, 
since  desire  led  to  selfishness,  which  in  turn  caused 
rebirth  and  recurring  suffering  and  kept  the  wheel 
of  pain  turning  forever.  In  fact,  all  the  six  systems 
of  Indian  Philosophy  are  based  upon  the  eradica- 
tion of  evil  passions  that  the  soul  may  be  freed 
from  rebirth. 

A  careful  study  of  these  six  systems  of  Indian 
Philosophy  shows  that  they  contain  the  highest 
truths  known  to  the  ancient  Greeks.  Pythagoras, 
Thales,  and  Parmenides  were  indebted  to  the 
early  Hindu  Sages.  Modern  philosophy  likewise 
has  drawn  inspiration  from  the  same  spring.  Sir 
Monier  Williams,  in  his  "Brahmanism  and  Hindu- 
ism," says:  "Indeed,  if  I  may  be  allowed  the 
anachronism,  the  Hindus  were  Spinozites  more 
than  two  thousand  years  before  Spinoza,  Dar- 
winians many  centuries  before  Darv^an,  and  evo- 
lutionists many  centuries  before  any  word  like 
evolution  existed  in  any  language  in  the  world." 

The  Samkhya  system,  the  oldest  of  the  six 
philosophies  of  India,  was  founded  by  a  sage  named 
Kapila.  I  have  pointed  out  that  the  ancient  Vedic 
religion  passed  into  monism  and  then  into  the 
worship  of  a  triad,   Brahma,  Vishnu,  and   Siva. 


XVI  INTRODUCTION 

Kapila  disagreed  with  all  this  on  a  basis  of  ra- 
tionalism, for  he  saw  only  the  diversity  and  not 
the  unity  of  the  universe.  In  his  hypothesis  he 
denies  existence  of  a  creator  and  ruler  of  the  uni- 
verse and  he  considers  the  world  developed  from 
matter,  according  to  certain  laws.  He  believed 
that  a  subtle  substance  was  later  imparted  to  it, 
out  of  which  the  internal  organs  of  all  creatures 
were  formed;  all  psychic  sensations,  thinking, 
feehng;  in  fact,  all  sense  perception,  according 
to  the  Samkhya  doctrine,  are  purely  mechanical 
processes  of  these  internal  organs.  This  would 
appear  as  if  Kapila  thought  that  the  soul,  or  this 
subtle  substance,  is  the  consciousness,  though  not 
a  morally  responsible  substance.  The  object  of 
the  Samkhya  philosophy  was  to  teach  people  the 
distinction  between  the  soul  and  matter,  and  w^hen 
they  knew  that,  the  necessity  for  being  reincar- 
nated passed  away.  In  this  way  the  Samkhya 
philosophy  supplied  the  foundation  upon  which 
most  of  the  ancient  philosophies  are  built  and 
which  gave  rise  to  the  idea  of  evolution  later  used 
by  various  schools  of  Platonists.  Professor  E.  W. 
Hopkins  says:  "Plato  is  full  of  Samkhya  thought, 
worked  out  by  him,  but  taken  from  Pythagoras." 

The  Yoga  system,  founded  by  Patanjali,  is 
the  Samkhya  metaphysics  combined  with  bodily 
and  mental  exercises,  and  the  conception  of  the 
personal  God.  Patanjali  held  that  mysterious 
powers  can  be  acquired  by  asceticism  and  turning 
away  from  the  world  by  concentration  upon  the 


INTRODUCTION  XVII 

inner  Self,  through  which  the  highest  spiritual 
development  can  be  reached.  He  taught,  more- 
over, that  psychic  breathing  helps  to  attain  this 
ideal. 

The  Vedanta  system  is  divided  into  two  schools. 
The  earher  was  organized  by  Jaimini  and  the 
later  by  Badarayan.  The  object  of  both  is  to 
teach  the  art  of  reasoning  for  the  express  purpose 
of  interpreting  the  Vedas.  The  earlier  school 
is  sometimes  called  the  Purva-Mimansa,  or  First 
Investigation,  and  describes  what  works  of  de- 
votion and  sacrifices  merit  the  reward  of  heaven. 
The  second  school  or  Uttara  Mimansa  is  called 
the  Later  Investigation  and  is  today  the  most  pop- 
ular philosophy  in  India.  Apropos  of  this  point 
Swami  Abhedananda  in  his  book  "India  and  Her 
People"  says:  ''Since  the  dechne  of  Buddhism 
in  India  the  Vedanta  has  become  most  prominent 
and  most  powerful,  having  a  large  following 
among  all  classes  of  people,  from  the  Priest  down 
to  the  Pariah." 

The  chief  teacher  of  Vedanta  philosophy  was 
Sankara,  who  tells  us  that  this  doctrine  proceeds 
from  an  eternal  Being,  and  eternal  Principle, 
Brahmar  there  is  only  one  being  in  the  universe, 
God  or  Brahma,  and  all  else  is  Maya,  or  illusion. 
The  wise  man  transmutes  all  things  of  sense  into 
spiritual  things  and  contemplates  that  One  Spirit, 
who   resembles   pure   Space. 

The  Vaisishika  system  was  founded  by  a  sage 
named    Kanada,    a    contemporary    of    Buddha's 


XVm  INTRODUCTION 

about  500  B.C.  His  philosophy  is  called  the 
Atomic  System,  for  it  traces  the  origin  of  the  uni- 
verse to  a  combination  of  atoms  and  molecules. 
It  is  very  remarkable  to  find  that  Kanada  spoke 
of  molecular  motion,  expansion  and  contraction, 
and   the  like,   centuries   before  the  Greeks. 

The  Nyaya  system,  formulated  by  Buddha,  is 
sometimes  called  a  system  of  logic,  but  it  combines 
logic  with  philosophy,  since  it  is  based  upon  the 
atomic  theory  of  Kanada.  Buddhism  is  no  longer 
ahve  in  India,  the  land  of  its  birth,  but  thrives  in 
many  other  countries,  including  China,  Japan, 
Ceylon,  and  Siam.  There  are  two  schools  of 
Buddhism,  Mahayana,  or  Great  Path,  which 
worships  Buddha  as  God,  and  Hinayana,  or 
Humble  Path,  which  considers  Buddha  a  superior 
man.  On  account  of  the  vastness  of  Buddha 
literature  I  have  not  inckided  any  selections 
in  this  anthology.  Brief  excerpts  would  not 
do  Buddhism  justice.  It  merits  treatment  sepa- 
rately. 

In  Indian  hterature,  the  "Maha-Bharata"  and 
the  "Ramayana,"  the  two  great  epics,  are  com- 
parable with  the  'Tliad"  and  *' Odyssey"  of  the 
Greeks.  The  "Maha-Bharata,"  or  the  great  war 
of  the  Bharatas,  is  supposed  to  have  been  fought 
in  the  thirteenth  or  fourteenth  century  before 
Christ.  The  leading  subject  of  the  poem  is  the  war 
between  the  Kauravas  and  the  Pandavas  who  de- 
scended, through  the  Bharatas,  from  the  Puru, 
the  great  ancestor  of  one  branch  of  the  lesser  race. 


INTRODUCTION  XIX 

The  object  of  the  struggle  was  to  get  possession 
of  the  capital  city,  Hastinapur.  There  are  many 
memorable  episodes  and  passages  in  the  "Maha- 
Bharata,"  including  the  wonderful  philosophical 
poem,  the  "Bhagavad-Gita"  or  "Lord's  Song." 
This  poem  is  the  noblest  and  purest  expression 
of  Hinduism  in  existence.  The  unknown  author 
shows  himself  to  be  a  great  spiritual  poet  and 
philosopher,  with  a  universal  outlook.  In  the 
"Maha-Bharata"  we  find  also  the  story  of  Krishna, 
the  Hindu  Christ,  here  described  as  the  reincar- 
nation of  Vishnu  by  a  miraculous  birth.  He 
performs  miracles  and  is  regarded  as  the  Redeemer 
of  the  world.  The  selections  from  the  "Bhaga- 
vad-Gita"  in  this  anthology  are  taken  from  Sir 
Edwin  Arnold's  beautiful  translation,  the  ''Song 
Celestial." 

The  "Ramayana,"  or  the  "Wanderings  of 
Rama,"  was  written  by  the  sage,  Valmiki.  The 
"Ramayana"  celebrates  the  Hfe  and  exploits  of 
Rama  —  the  love  of  Rama  and  his  wife  Sita,  the 
abduction  of  Sita  by  Ravana,  the  demon  king  of 
Ceylon,  and  the  war  carried  on  by  Rama  for  her 
rescue.  The  introduction  to  the  "Ramayana" 
says:  "He  who  reads  and  repeats  this  holy  life- 
giving  *  Ramayana '  is  liberated  from  all  his  sins 
and  exalted  with  all  his  posterity  to  the  highest 
heaven." 

Like  all  the  other  great  poems,  born  of  race 
imagination  and  experience,  the  Indian  epics  have 
a  value  beyond  their  historical  or  allegoric   sig- 


XX  INTRODUCTION 

nificance.  They  give  us  an  insight  into  the  manners 
and  customs  of  their  age,  beautified  by  the  imag- 
ination of  the  people.  I  have  used  the  admirable 
translation  of  Romesh  Dutt,  which,  for  keeping 
the  continuity  of  the  story  and  for  beauty  of  ex- 
pression cannot  be  equalled.  I  have  condensed  as 
much  as  possible,  giving  thereby  the  outhne  of 
the  story  with  all  its  symbolism  of  thought  and 
poetry. 

The  " Hitopadesa, "  or  "Good  Advice,"  is  a 
collection  of  ethical  tales  and  fables,  all  pointing 
a  moral,  and  compiled  from  a  larger  and  older 
work,  called  "Pancha-tantra."  The  verses  herein 
used  are  translated  by  Sir  Edwin  Arnold  and  the 
aphorisms  by  the  Abbe  Dubois. 

In  this  introduction,  we  have  discussed  the 
six  systems  of  Indian  Philosophy.  All  philo- 
sophical systems,  however,  are  wrought  on  three 
main  sources.  The  body  or  sense  perception 
gives  rise  to  materiahstic  philosophies,  the  head 
or  mind  to  rationahstic  philosophies,  and  the 
heart  or  soul  to  ideahstic  philosophies.  The 
Hindus  have  united  these  three  conceptions  in 
the  aspiration  of  the  human  soul  to  reahze  its 
immortal  birth.  To  the  Hindu  spirit  is  the 
reality,  and  Kving  for  spirit  is  the  only  hfe.  For 
that  reason  material  things  do  not  interest  him; 
the  writing  of  history  in  so  far  as  it  involves  the 
recording  of  mere  events  is  not  a  national  char- 
acteristic; time  and  things  of  the  earth  are  of 
small  account. 


INTRODUCTION  XXI 

These  great  spiritual  forces  produced  among  the 
Hindus  many  great  thinkers  and  moral  leaders. 
Centuries  before  Plato  wrote,  or  Pericles  ruled, 
they  had  a  practical  system  of  government,  while 
in  the  sphere  of  philosophy  they  rose  to  a  height 
of  speculation  attained  by  few  of  the  later  Euro- 
peans. They  were,  for  example,  among  the  first 
of  the  races  to  proclaim  the  brotherhood  of  man. 

Nanak,  the  founder  of  the  Sikh  religion,  said, 
*'God  will  not  ask  man  of  what  race  he  is.  He 
will  ask  him.  What  have  you  done?"  Herein  we 
may  see  the  genesis  of  the  present  tendency  pre- 
sented by  this  Indian  seer.  Indeed,  the  psychic 
factor  dominated  their  civilization  when  the 
other  races  were  still  groping  about  for  a  spirit  to 
quicken  their  imagination  and  direct  their  steps. 

All  of  the  spiritual  sages  mentioned  in  this 
anthology  are  among  the  foremost  men  the  Indian 
nation  has  produced.  Like  Swami  Vivekananda, 
from  whose  "Inspired  Talks"  and  **Raja  Yoga" 
I  have  quoted,  they  marked  eras  in  their  respec- 
tive rehgions  although  one  and  all  taught  the 
"Fatherhood  of  God  and  the  Brotherhood  of 
Man."  One  of  these  objects  realized  would  of 
course  bring  about  a  natural  fulfillment  of  the 
other.  If,  moreover,  the  psychic  factor  ever 
grows  strong  enough  in  our  civilization  to  place 
our  efforts  on  a  spiritual  basis,  both  will  be  real- 
ized. Chaunder  Sen  prophesies  that  this  sought- 
for  spirituality  will  develop  in  Western  civi- 
lization, and  will  unite  us  in  bonds  of  sympathy 


XXII  INTRODUCTION 

and  comprehension  with  the  great  religious  herit- 
age of  the  East: 

"The  future  religion  of  the  world  will  be  the  common 
religion  of  all  nations,  but  in  each  nation  it  will  have  an 
indigenous  growth  and  assume  a  distinctive  and  pecuhar 
character.  No  country  will  borrow  or  mechanically  imi- 
tate  the  rehgion  of  another  country;  but  from  the  depths  of 
the  hfe  of  each  nation  its  future  church  will  grow  up.  In 
common  with  all  other  nations  and  communities,  we  shall 
embrace  the  theistic  worship,  creed,  and  gospel  of  the  future 
church.  But  we  shall  do  this  on  a  strictly  national  and 
Indian  style.  One  religion  shall  be  acknowledged  by  all 
men;  one  God  shall  be  worshipped  throughout  the  length 
and  breadth  of  the  world;  the  same  spirit  of  faith  and  love 
shall  pervade  all  hearts;  all  nations  shall  dwell  together  in 
the  Father's  house;  yet  each  shall  have  its  own  peculiar 
and  free  mode  of  action.  There  shall,  in  short,  be  unity  of 
spirit,  but  diversity  of  forms;  one  body,  but  different  limbs; 
one  vast  community  with  members  laboring  in  different 
ways,  and  according  to  their  respective  resources  and 
peculiar  tastes,  to  advance  their  common  cause,  'The 
Fatherhood  of  God  and  the  Brotherhood  of  Man.'" 

Brian  Brown. 


FOREWORD 

TO  THE  Western  World  India  has  always 
been  a  land  of  mystery;  a  land  full  of 
unintelligible  systems  of  beliefs  and  puzzling 
philosophies,  when,  as  a  matter  of  fact,  the  princi- 
pal ideal  back  of  all  Indian  thought  can  be  re- 
duced to  a  very  simple  explanation.  The  Material 
body  is  the  great  enemy  of  the  Soul's  Salvation 
and  the  Senses  are  the  misdirecting  sign-posts 
that  cause  us  to  build  our  plans  for  Hfe  upon  the 
material  plane.  So  every  system  of  Indian  phi- 
losophy points  beyond  the  Material,  and  endeavors 
to  transcend  it,  to  find  pure  spirit  and  reality. 
This  does  not  mean  that  the  world  does  not  exist 
as  an  object,  but  that,  as  far  as  its  being  ultimate 
reahty  is  concerned,  it  could  not  be  —  for  only 
the  Spirit  essence  back  of  it  is,  in  the  finahty, 
definable  as  reality. 

Through  the  ages  the  things  that  have  actuated 
Man  the  most  have  been,  and  still  are,  in  their 
very  nature,  deep  mysteries.  Man  has,  more  or 
less  vaguely,  felt  the  power  of  these  mysteries 
but  they  have  ever  eluded  complete  comprehension 
by  him  in  his  limited  capacity  as  an  individual. 

These  mysteries  reside  in  Man's  innermost  self 
as  the  most  supremely  impelling  forces.     It  was 

xxiii 


XXIV  FOREWORD 

this  truth,  expressed  by  our  ancient  seers  and 
sages  in  the  Veda  and  Upanishads,  that  led  the 
Indian  mind  to  the  belief  that  the  Spiritual  is  the 
all  —  in  the  first,  in  the  now,  and  in  the  last. 
It  was  thus  that  the  Hindu  mind  was  able  to 
surrender  the  object  world  of  matter.  In  the 
construction  of  the  spiritual  principle  every  phase 
of  finite  experiences  was  denied,  as  being  non- 
reality,  and  called  "  Illusion."  When  the  ultimate 
consideration  of  matter  is  reached,  and  that  can 
only  be  accomplished  by  transcending  this  illusion 
of  Matter,  then  the  Soul  can  be  released  from  the 
compelling  contact  with  the  unreal  and  be  ab- 
sorbed into  the  spiritual  essence,  which  is  pure 
truth  and  ultimate  reality. 

The  Western  mind,  unfortunately,  does  not 
quite  understand  what  the  Indian  philosophy 
means  in  its  definition  of  reality,  and  is  inclined 
to  think  that  it  teaches  that  there  is  no  external 
universe  at  all.  Such  is  not  the  case.  What  the 
Indian  philosophy  teaches  is,  that  as  for  the 
universe  being  absolute  reality,  that  is  an  illusion, 
for  the  finite  mind  cannot  conceive  absolute  reality. 

We  are,  all  of  us,  the  accumulated  experiences 
of  the  races  down  the  ages,  to  which  is  added  our 
spiritual  light  —  the  Soul  —  that  all-powerful 
substance,  which  in  the  finite  gives  prophetic 
vision  to  comprehend  the  infinite  through  spiritual 
emotion  and  to  place  upon  its  altars  the  ideals  to 
that  end.  The  ideals  of  India,  as  expressed  in  the 
ancient  literature,  have  been  handed  down  as  a 


FOREWORD  XXV 

heritage.  Western  scholars  have  explored  and 
translated  much  and  the  result  of  their  noble 
work  is  to  be  had  —  though  not  easily  available 
to  the  average  man,  for  the  volumes  are  in  most 
cases  expensive,  very  often  technical  and  difficult. 
This  objection  Mr.  Brown  has  planned  to  over- 
come by  selecting  some  of  the  finest  sections  of 
the  Indian  fiterature  and  giving  them  the  proper 
arrangement  in  order  that  the  person  without  any 
knowledge  of  the  subject  may  easily  become 
familiar  with  the  fiterature  of  ancient  and  modern 
India.  It  is  high  time  that  every  endeavor  was 
made  to  make  known  to  the  Western  World  the 
wisdom  of  India,  for  if  we  read  the  writings  and 
historical  accounts  left  by  Pfiny,  Strabo,  He- 
rodotus, Porphyry  and  many  other  ancient  writers 
of  difi"erent  countries,  we  shaH  see  how  highly  the 
civifization  of  India  was  regarded  by  them.  In 
fact,  between  the  years  1500  and  500  B.C.,  the 
people  of  India  were  so  far  advanced  in  refigion, 
metaphysics,  philosophy,  science,  art,  music,  and 
medicine,  that  no  other  nation  could  stand  as 
their  rival,  or  compete  with  them  in  any  of  these 
branches  of  knowledge.  My  earnest  prayer, 
therefore,  is  that  this  book  of  gleanings  from  what 
has  been  reafized  by  the  Hindus  as  truth  in  their 
fives  may  prove  to  be  of  real  help  to  afi  who  may 
have  the  good  fortune  to  read  it.  It  is  a  garland 
of  Eastern  thought-flowers. 

May  it  be  a  real  blessing  to  afi  by  whom  it  may 
be  worn,  and  may  it  bring  peace  and  happiness 


XXVI  FOREWORD 

to  all  who  may  inhale  its  fragrance.  I  can  find 
no  better  closing  than  to  quote  what  Tennyson 
said: 

"Let  the  East  and  the  West  without  a  breath 
Mix  their  dim  lights  like  hfe  and  death 
To  broaden  into  boundless  day.  " 

Shubham  astu 
Sarva-Jagatam 
Jagadish  Chrandra  Chatterji 

London,  England 
August  15,  1921 


•  .  •.  "  '. 


The  Wisdom  of  the  Hindus 


T] 


RIG-VEDA 

Creation 


HEN  there  was  no  entity  nor  non-entity;  no 
world,  no  sky,  nor  aught  above  it;  nothing  any- 
where, involving  or  involved;  nor  water  deep  and 
dangerous.  Death  was  not,  and  therefore  no  im- 
mortahty,  nor  distinction  of  day  or  night. 

But  that  one  breathed  calmly  alone  with 
Nature,  her  who  is  sustained  within  him.  Other 
than  Him,  nothing  existed  which  since  has  been. 
Darkness  there  was;  for  this  universe  was  en- 
veloped with  darkness,  and  was  indistinguish- 
able waters;  but  that  mass,  which  was  covered 
by  the  husk,  was  at  length  produced  by  the 
power  of  contemplation.  First  desire  was  formed 
in  his  mind;  and  that  became  the  original  pro- 
ductive seed;  which  the  wise,  recognizing  it  by 
the  intellect  in  their  hearts,  distinguish  as  the 
bond  of  nonentity  with  entity. 

Did  the  luminous   ray  of  these  creative  acts 

expand  in  the  middle,  or  above,  or  below?    That 

I 


2        ■  '.'"i"  fi  F,  :W-I-  SDOM    OF    THE    HINDUS 

productive  energy  became  providence  (or  sentient 
souls),  and  matter  (or  the  elements);  Nature, 
who  is  sustained  within,  was  inferior;  and  he 
who  sustains  was  above. 

Who  knows  exactly,  and  who  shall  in  this 
world  declare,  whence  and  why  this  creation  took 
place?  The  gods  are  subsequent  to  the  produc- 
tion of  this  world;  then  who  can  know  whence 
it  proceeded,  or  whence  this  varied  world  arose, 
or  whether  it  upholds  itself  or  not?  He  who  in 
the  highest  heaven  is  the  ruler  of  this  universe, 
—  he  knows,  or  does  not  know. 

Hymn  to  Varuna 

JL/ET  me  not  yet,  O  Varuna,  enter  into  the  house 
of  clay;  have  mercy,  almighty,  have  mercy. 

If  I  go  along  trembling,  like  a  cloud  driven 
by  the  wind,  have  mercy,  almighty,  have  mercy! 

Through  want  of  strength,  thou  strong  and 
bright  god,  have  I  gone  to  the  wrong  shore; 
have  mercy,  almighty,  have  mercy! 

Thirst  came  upon  the  worshipper,  though  he 
stood  in  the  midst  of  the  waters;  have  mercy, 
almighty,  have  mercy! 

Whenever  we  men,  O  Varuna,  commit  an 
offence  before  the  heavenly  host;  whenever  we 
break  thy  law  through  thoughtlessness;  have 
mercy,  almighty,  have  mercy! 


the  wisdom  of  the  hindus   3 

The  Beginning 

In  the  beginning  there  arose  the  Source  of  golden 
light.  He  was  the  only  born  lord  of  all  that  is. 
He  established  the  earth,  and  this  sky.  Who  is 
the  God  to  whom  we  shall  offer  our  sacrifice? 

He  who  gives  life.  He  who  gives  strength; 
whose  blessing  all  the  bright  gods  desire;  whose 
shadow  is  immortality,  whose  shadow  is  death. 
Who  is  the  God  to  whom  we  shall  offer  our 
sacrifice? 

He  who  through  his  power  is  the  only  king  of 
the  breathing  and  awakening  world.  He  who 
governs  all,  man  and  beast.  Who  is  the  god  to 
whom  we  shall  offer  our  sacrifice? 

He  whose  power  these  snowy  mountains,  whose 
power  the  sea  proclaims,  with  the  distant  river. 
He  whose  these  regions  are,  as  it  were  his  two 
arms.  Who  is  the  god  to  whom  we  shall  offer 
our  sacrifice? 

He  through  whom  the  sky  is  bright  and  the 
earth  firm.  He  through  whom  heaven  was 
stablished;  nay,  the  highest  heaven.  He  who 
measured  out  the  light  in  the  air.  Who  is  the 
god  to  whom  we  shall  offer  our  sacrifice? 

He  to  whom  heaven  and  earth,  standing  firm 
by   his  will,   look   up,   trembling   inwardly.     He 


i 
4  THEWISDOMOFTHEHINDUS  | 

over  whom  the  rising  sun  shines  forth.  Who  is 
the  god  to  whom  we  shall  offer  our  sacrifice? 

Wherever  the  mighty  water-clouds  went, 
where  they  placed  the  seed  and  lit  the  fire, 
thence  arose  he  who  is  the  only  life  of  the  bright 
gods.  Who  is  the  god  to  whom  we  shall  offer 
our  sacrifice? 

He  who  by  his  might  looked  even  over  the 
water-clouds,  the  clouds  which  gave  strength 
and  lit  the  sacrifice;  he  who  is  God  above  all 
gods.  Who  is  the  god  to  whom  we  shall  offer 
our  sacrifice? 

May  he  not  destroy  us,  —  he  the  creator  of 
the  earth,  —  or  he,  the  righteous,  who  created 
heaven;  he  who  also  created  the  bright  and 
mighty  waters.  Who  is  the  god  to  whom  we 
shall  offer  our  sacrifices? 

Hymn  to  Indra 

JL^ET  no  one,  not  even  those  who  worship  thee, 
delay  thee  far  from  us!  Even  from  afar  come  to 
our  feast!     Or,  if  thou  art  here,  listen  to  us! 

For  these  who  here  make  prayers  for  thee,  sit 
together  near  the  libation,  like  flies  round  the 
honey.  The  worshippers,  anxious  for  wealth,  have 
placed  their  desire  upon  Indra,  as  we  put  our  foot 
upon  a  chariot. 


THE  WISDOM  OF  THE  HINDUS    5 

Desirous  of  riches,  I  call  him  who  holds  the 
thunderbolt  with  his  arm,  and  who  is  a  good 
giver,  hke  as  a  son  calls  his  father. 

These  hbations  of  Soma,  mixed  with  milk,  have 
been  prepared  for  Indra;  thou,  armed  with  the 
thunderbolt,  come  with  the  steeds  to  drink  of 
them  for  thy  dehght;    come  to  the  house! 

May  he  hear  us,  for  he  has  ears  to  hear.  He 
is  asked  for  riches;  will  he  despise  our  prayers? 
He  could  soon  give  hundreds  and  thousands; — • 
no  one  could  check  him  if  he  wishes  to  give. 

Make  for  the  sacred  gods  a  hymn  that  is  not 
small,  that  is  well  set  and  beautiful!  Many 
snares  pass  by  him  who  abides  with  Indra  through 
his  sacrifice. 

What  mortal  dares  to  attack  him  who  is  rich 
in  thee?  Through  faith  in  thee,  O  mighty,  the 
strong  acquires  spoil  in  the  days  of  battle. 

Thou  art  well  known  as  the  benefactor  of  every 
one,  whatever  battles  there  be.  Every  one  of 
these  kings  of  the  earth  implores  thy  name  when 
wishing  for  help. 

If  I  were  lord  of  as  much  as  thou,  I  should 
support  the  sacred  bard,  thou  scatterer  of  wealth, 
I  should  not  abandon  him  to  misery. 

I  should  award  wealth  day  by  day  to  him  who 
magnifies;    I  should  award  it  to  whosoever  it  be. 


6    THE  WISDOM  OF  THE  HINDUS 

We  have  no  other  friend  but  thee,  no  other  happi- 
ness, no  other  father,  O  mighty! 

We  call  for  thee,  O  hero,  like  cows  that  have  not 
been  milked;  we  praise  thee  as  ruler  of  all  that 
moves,  O  Indra,  as  ruler  of  all  that  is  immovable. 

There  is  no  one  hke  thee  on  heaven  and  earth; 
he  is  not  born,  and  will  not  be  born.  O  mighty 
Indra,  we  call  upon  thee  as  we  go  fighting  for 
cows  and  horses. 


Wi 


Hymn  to  the  Dawn 


ITH  fortune  shine  forth  upon  us,  O  Dawn, 
daughter  of  Heaven, 
With    mighty    splendour,    O    lustrous    one,    with 
wealth,  bounteous  goddess. 

Horse-bringing,  kine-bringing,  well  finding  all 
things,  they  ofttimes  have  sped  to  shine. 

Send  forth  blessings  to  me,  O  Dawn;  stir  up  the 
bounty  of  the  generous. 

Maiden-like,  gracious.  Dawn  cometh  shewing  kind- 
ness. 

Bestirring  all  beings;  foot- faring  things  go  forth; 
she  maketh  birds  to  fly  up. 

She  who  breaketh  up  the  gathering  and  sendeth 
forth  men  in  business,  the  dewy  one,  brook- 
eth  not  a  resting  place. 

The  birds  at  thy  dawning,  O  mighty  one,  fly 
forth  and  stay  not  stifl. 


THE  WISDOM  OF  THE  HINDUS    7 

She  hath  ridden  from  afar,  from  the  rising  place 

of  the  Sun; 
This  blessed  Dawn  cometh  forth  with  an  hundred 

cars  toward  men. 

The  whole  world  boweth  for  sight  of  her;  gracious, 

she  maketh  hght. 
May  Dawn,  Heaven's  bounteous  daughter,  shine 

away  feud  and  enmities! 

O  Dawn,  beam  thou  with  bright  beam,  daughter 

of  Heaven. 
Bringing  us  abundant  fortune,  shining  forth  on 

holy  rites. 

For  the  breath,  the  hfe  of  every  being  is  with  thee, 
when  thou  shinest  forth,  O  gracious  one; 

Lustrous,  marvellous  of  bounty,  do  thou  with  thy 
mighty  ear  hearken  to  our  call. 

O  Dawn,  do  thou  win  thee  power  that  is  marvel- 
lous among  mankind; 

Bring  therewith  the  righteous  to  the  sacrifices, 
the  guides  who  sing  of  thee. 

Bring  thou  all  the  gods  to  drink  the  Soma  from 

the  sky,  O  Dawn; 
Bestow  on  us  praiseworthy  possession  of  kine  and 

horses,  O  Dawn,  gain  with  goodly  manhood. 


8    THE  WISDOM  OF  THE  HINDUS 


A< 


Funeral  Rites 


.S  soon  as  he  enters  that  life,  he  will  become  the 
servant  of  the  gods. 

May  the  eye  go  to  the  sun,  the  breath  to  the 
wind;  go  to  the  sky  and  the  earth,  as  is  right,  or 
go  to  the  waters,  if  it  is  good  for  thee  there;  rest 
in  the  plants. 

The  unborn  part,  warm  it  with  thy  warmth, 
may  thy  heat  warm  it  and  thy  flame!  O  Gata- 
vedas,  carry  him  in  thy  kindhest  shape  to  the 
world  of  those  who  have  done  well. 

O  Agni,  send  him  back  to  Pitris,  he  who  comes 
sacrificed  with  offering  to  thee!  When  clothed 
with  life,  may  what  remains  come  back,  may  he 
be  joined  with  a  body,  O  Gatavedas! 

Whatever  the  black  bird  injured,  the  ant,  the 
snake,  or  a  wild  beast,  may  Agni  make  that  whole 
from  all  mischief,  and  Soma  who  has  entered  into 
the  Brahmans! 

Creep  close  to  the  mother,  that  earth  there, 
the  broad,  the  all-embracing,  the  blissful!  She  is 
like  a  maiden,  soft  like  wool  to  the  pious;  may 
she  guard  thee  from  the  lap  of  Nirriti  (destruction). 

O  Earth,  open  wide,  do  not  press  him,  be  kind 
in  admitting  and  in  embracing  him!  Cover  him, 
O  Earth,  as  a  mother  covers  her  son  with  her 
cloth. 


THE  WISDOM  OF  THE  HINDUS    9 

May  the  opened  earth  stand  firm,  and  may  a 
thousand  supports  stand  near;  may  these  dwell- 
ings be  running  with  ghrita-ofFerings,  and  may 
there  always  be  safety  for  him  there! 

Time 

X  I  ME  carries  us  forward,  a  steed  with  seven 
rays,  a  thousand  eyes,  undecaying,  full  of  fecun- 
dity. On  him  intelhgent  sages  mount;  his  wheels 
are  all  the  worlds. 

Thus  time  moves  on  seven  wheels;  he  has  seven 
naves;   immortality  is  his  axle. 

It  is  he  who  drew  forth  the  worlds  and  en- 
circled them.  Being  the  father,  he  became  their 
son.     There  is  no  other  power  superior  to  him. 

Time  generated  the  sky  and  these  earths.  Set 
in  motion  by  Time,  the  past  and  the  future  subsist. 

The  Gamester 

-I  HE  gamester  comes  to  the  assembly  glowing 
in  body  and  inquiring,  "Shall  I  win?"  The  dice 
inflame  his  desire,  making  over  his  winnings  to 
his  opponent. 

Deceitful,  vexatious,  delighting  to  torment,  the 
dice  dispense  transient  gifts,  and  again  ruin  the 
winner;  they  are  covered  with  honey  but  destroy 
the  gambler. 


10      THE     WISDOM     OF     THE     HINDUS 

Their  troop  of  fifty-three  disports  itself  (dis- 
posing men's  destinies)  like  the  god  Savitri  whose 
ordinances  never  fail.  They  bow  not  before  the 
wrath  even  of  the  fiercest.  The  king  himself 
makes  obeisance  to  them.  They  roll  downward. 
They  bound  upward.  Having  no  hands,  they 
overcome  him  who  has.  These  celestial  coals 
when  thrown  on  the  dice-board  scorch  the  heart 
though  cold  themselves. 

The  destitute  wife  of  the  gambler  is  distressed 
and  so  too  is  the  mother  of  a  son  who  goes  she 
knows  not  whither.  In  debt  and  seeking  after 
money,  the  gambler  approaches  with  trepidation 
the  houses  of  other  people  at  night. 


Ti 


BRAHMANIC    WISDOM 

Humility  Unites  Man  with  God 


HERE  is  nothing  stronger  than  an  humble 
man,  because  an  humble  man,  renouncing  self, 
yields  to  God. 

Beautiful  are  the  words  of  the  prayer:  "Come 
and  dwell  in  us."  All  is  comprised  in  these  words. 
Man  has  all  that  he  requires  if  God  comes  to 
dwell  in  him.  So  that  God  may  dwell  in  us,  we 
must  do  only  one  thing:  diminish  ourselves  in 
order  to  give  place  to  God.  As  soon  as  man  has 
diminished  himself,  God  enters  and  dwells  in  him. 
Therefore  in  order  to  have  all  that  is  needful  to 
him,  man  must  first  humble  himself. 

The  more  deeply  man  penetrates  into  self,  and 
the  more  insignificant  he  appears  to  himself,  the 
higher  he  rises  towards  God. 

He  who  worships  the  All-Highest  pride  flees 

from  his  heart  even  as  the  fight  of  a  camp  fire 

before  the  rays  of  the  sun.     He  whose  heart  is 

pure  and  in  whom  there  is  no  pride,  he  who  is 

humble,    constant   and   simple,    who   looks   upon 

every  creature  as  upon  his  friend  and  loves  every 

soul  as  his  own,  he  who  treats  every  creature  with 

II 


12   THE  WISDOM  OF  THE  HINDUS 

equal  tenderness  and  love,  he  who  would  do  good 
and  has  abandoned  vanity  —  in  his  heart  dwelleth 
the  lord  of  hfe. 

Even  as  the  earth  is  adorned  with  beautiful 
plants  which  she  brings  forth,  even  so  is  he  adorned 
in  whose  soul  dwelleth  the  Lord  of  hfe. 


M. 


Delusion  of  Personality 


.ANY  imagine  that  if  we  ehminate  person- 
ahty  and  the  love  of  it  out  of  our  life  nothing 
will  remain.  They  imagine  that  there  is  no  hfe 
without  personahty.  But  this  seems  so  only  to 
people  who  have  never  experienced  the  joys  of 
self-renunciation.  Ehminate  personahty  from  hfe, 
renounce  it  and  that  will  remain  which  forms  the 
substance  of  hfe  —  love  which  yields  positive 
happiness. 

The  more  man  recognizes  his  spiritual  *'I," 
and  the  more  he  renounces  his  material  person- 
ahty, the  more  truly  he  understands  himself. 

Appreciation  of  Good  Thoughts 

./\PPRECIATE  good  thoughts,  your  own  and 
those  of  others,  as  soon  as  you  recognize  them. 
Nothing  will  aid  you  as  much  as  good  thoughts 
in  the  accomphshment  of  the  true  task  of  your  hfe. 

Be  master  of  your  thoughts  if  you  would  at- 
tain your  purpose.  Fix  the  glance  of  your  soul 
upon  that  one  pure  hght  which  is  free  from  passions. 


THE  WISDOM  OF  THE  HINDUS   I3 


Wi 


Control  of  Thoughts 


HEN  misfortunes  befall  you  know  that  they 
are  not  due  to  what  you  have  done,  but  to  what 
you  have  thought. 

If  we  cannot  restrain  ourselves  from  committing 
a  deed  which  we  know  is  evil,  it  is  due  to  the  fact 
only  that  we  first  permitted  ourselves  to  think  of 
this  evil  act  and  failed  to  restrain  our  thoughts. 

Strive  not  to  think  of  the  things  which  you  be- 
heve  to  be  evil. 

More  injurious  than  evil  acts  are  those  thoughts 
which  lead  to  evil  acts.  An  evil  act  need  not 
be  repeated  and  it  can  be  repented.  But  evil 
thoughts  give  birth  to  evil  deeds.  An  evil  act 
points  the  path  to  other  evil  acts.  Evil  thoughts 
drag  you  along  upon  the  path  to  evil  deeds. 

Fruit  is  born  of  a  seed.  Even  so  deeds  are 
born  of  thoughts.  Even  as  evil  fruit  is  born  of 
evil  seed,  so  evil  acts  are  born  of  evil  thoughts. 
As  a  farmer  separates  good  and  true  seed  from 
the  seed  of  weeds,  and  selects  from  among  the 
good  seed  the  choicest  and  guards  and  sorts  it; 
even  so  a  prudent  man  treats  his  thoughts;  he  re- 
pels vain  and  foohsh  thoughts,  and  preserves  the 
good  thoughts,  cherishing  and  assorting  them. 
If  you  do  not  repel  evil  thoughts,  nor  cherish 
good  thoughts,  you  can  not  avoid  evil  acts.     Good 


14      THE     WISDOM     OF     THE     HINDUS 

deeds  come  from  good  thoughts  only.  Cherish 
good  thoughts,  searching  for  them  in  books  of 
wisdom,  in  sensible  conversations  and  above  all 
in  your  inner  self. 

Darkening  Shadows 

OO  that  a  lamp  may  give  steady  light  it  must 
be  placed  where  it  is  protected  from  the  wind. 
But  if  a  lamp  is  in  a  windy  place,  the  light  will 
flicker  and  cast  strange  and  dark  shadows.  Even 
so  uncontrolled,  foolish  and  ill-assorted  thoughts 
cast  strange  and  dark  shadows  upon  the  soul  of 
man. 

When  the  light  of  your  spiritual  life  is  being 
extinguished,  the  dark  shadows  of  your  bodily  de- 
sires fall  across  your  path, —  beware  of  these 
dreadful  shadows :  the  light  of  your  spirit  can  not 
dissipate  their  darkness  until  you  expel  the  de- 
sires of  the  body  from  your  soul. 


J 


Happiness  of  Spiritual  Life 


UST  as  a  candle  can  not  burn  without  a  fire, 
man  can  not  live  without  a  spiritual  life.  The 
spirit  dwells  in  all  men,  but  not  all  men  are  aware 
of  this. 

Happy  is  the  life  of  him}  who  knows  this,  and 
unhappy  his  life  who  does  not  know  it. 


Y( 


THE    WISDOM     OF     THE     HINDUS       I5 


The  Eternal  Principle 


OUR  shadows  live  and  vanish.  That  which 
is  eternal  in  you,  that  which  has  reason,  does  not 
belong  to  the  evanescent  life.  This  eternal  prin- 
ciple is  within  you,  transport  yourself  into  it,  and 
it  will  reveal  unto  you  that  which  is  life  and  all 
that  which  is  true  and  all  that  which  you  need 
know. 


Ai 


INTRODUCTION 


TO  THE  MAHA-BHARATA    AND    RAMAYANA 


.NCIENT  INDIA,  like  ancient  Greece,  boasts 
of  two  great  Epics.  The  Maha-Bharata,  based 
on  the  legends  and  traditions  of  a  great  historical 
war,  is  the  Ihad  of  India.  The  Ramayana,  de- 
scribing the  wanderings  and  adventures  of  a 
prince  banished  from  his  country,  has  so  far 
something  in  common  with  the  Odyssey. 

The  scene  of  the  Maha-Bharata  is  the  ancient 
kingdom  of  the  Kurus,  which  flourished  along  the 
upper  course  of  the  Ganges;  and  the  historical 
fact  on  which  the  Epic  is  based  is  a  great  war 
which  took  place  between  the  Kurus  and  a  neigh- 
bouring tribe,  the  Panchalas,  in  the  thirteenth  or 
fourteenth  century  before  Christ. 

According  to  the  Epic,  Pandu  and  Dhrita- 
rashtra,  who  was  born  blind,  were  brothers. 
Pandu  died  early,  and  Dhrita-rashtra  became 
king  of  the  Kurus,  and  brought  up  the  five  sons 
of  Pandu  along  with  his  hundred  sons. 

Yudhishthir,  the  eldest  son  of  Pandu,  was  a 
man  of  truth  and  piety;  Bhima,  the  second,  was 
a  stalwart  fighter;  and  Arjun,  the  third  son, 
distinguished  himself  above  all  the  other  princes 
in  arms.     The  two  youngest  brothers,  Nakula  and 

i6 


THE     WISDOM     OF     THE     HINDUS       I7 

Sahadeva,  were  twins.  Duryodhan  was  the  eldest 
son  of  Dhrita-rashtra  and  was  jealous  of  his 
cousins,  the  sons  of  Pandu.  A  tournament  was 
held,  and  in  the  course  of  the  day  a  warrior  named 
Kama,  of  unknown  origin,  appeared  on  the  scene 
and  proved  himself  a  worthy  rival  of  Arjun.  The 
rivalry  between  Arjun  and  Kama  is  the  leading 
thought  of  the  Epic,  as  the  rivalry  between 
Achilles  and  Hector  is  the  leading  thought  of 
the  Iliad. 

It  is  only  necessary  to  add  that  the  sons  of 
Pandu,  as  well  as  Kama,  were,  like  the  heroes 
of  Homer,  god-born  chiefs.  Some  god  inspired 
the  birth  of  each.  Yudhishthir  was  the  son  of 
Dharma,  or  Virtue,  Bhima  of  Vayu  or  Wind, 
Arjun  of  Indra  or  Rain-god,  the  two  youngest 
were  the  sons  of  the  Aswin  twins  and  Kama  was 
the  son  of  Surya  the  Sun,  but  was  believed  by 
himself  and  by  all  others  to  be  the  son  of  a  simple 
chariot-driver. 

The  Ramayana,  like  the  Maha-Bharata,  is  a 
growth  of  centuries,  but  the  main  story  is  more 
distinctly  the  creation  of  one  mind.  Among  the 
many  cultured  races  that  flourished  in  Northern 
India  about  a  thousand  years  before  Christ,  the 
Kosalas  of  Oudh  and  the  Videhas  of  North  Behar 
were  perhaps  the  most  cultured.  Their  monarchs 
were  famed  for  their  learning  as  well  as  for  their 
prowess.  Their  priests  distinguished  themselves 
by  founding  schools  of  learning,  which  were 
known  all  over  India.     Their  sacrifices  and  gifts 


l8   THE  WISDOM  OF  THE  HINDUS 

to  the  learned  drew  together  the  most  renowned 
men  of  the  age  from  distant  regions.  Their  cele- 
brated Universities  (Parishads)  were  frequented 
by  students  from  surrounding  countries.  Their 
compilations  of  the  old  Vedic  Hymns  were  used 
in  various  parts  of  India.  Their  elaborate 
Brahmanas  or  Commentaries  on  the  Vedas  were 
handed  down  from  generation  to  generation  by 
priestly  families.  Their  researches  into  the  mys- 
teries of  the  Soul,  and  into  the  nature  of  the  One 
Universal  Soul  which  pervades  the  creation,  are 
still  preserved  in  the  ancient  Upanishads,  and  are 
among  the  most  valuable  heritages  which  have 
been  left  to  us  by  the  ancients.  And  their  re- 
searches and  discoveries  in  science  and  philosophy 
gave  them  the  foremost  place  among  the  gifted 
races  of  ancient  India. 

It  would  appear  that  the  flourishing  period  of 
the  Kosalas  and  the  Videhas  had  already  passed 
away  and  the  traditions  of  their  prowess  and  learn- 
ing had  become  a  revered  memory  in  India,  when 
the  poet  composed  the  great  Epic  which  perpetu- 
ates their  fame.  Distance  of  time  lent  a  higher 
lustre  to  the  achievements  of  these  gifted  races 
and  the  age  in  which  they  flourished  appeared  to 
their  descendants  as  the  Golden  Age  of  India. 
To  the  imagination  of  the  poet,  the  age  of  the 
Kosalas  and  Videhas  was  associated  with  all  that 
is  great  and  glorious,  all  that  is  righteous  and 
true.  His  description  of  Ayodhya,  the  capital 
town  of  Kosalas,  is  a  description  of  an  ideal  seat 


THE     WISDOM     OF     THE     HINDUS       I9 

of  righteousness.  Dasa-ratha,  the  king  of  the 
Kosalas,  is  an  ideal  king,  labouring  for  the  good 
of  a  loyal  people.  Rama,  the  eldest  son  of  Dasa- 
ratha  and  the  hero  of  the  Epic,  is  an  ideal  prince, 
brave  and  accomplished,  devoted  to  his  duty,  un- 
faltering in  his  truth.  The  king  of  the  Videhas, 
Janak,  is  a  monarch  and  a  saint.  Sita,  the  daughter 
of  Janak  and  the  heroine  of  the  Epic,  is  the  ideal 
of  a  faithful  woman  and  a  devoted  wife.  A  pious 
reverence  for  the  past  pervades  the  great  Epic; 
a  lofty  admiration  of  what  is  true  and  ennobling 
in  the  human  character  sanctifies  the  work; 
and  delineations  of  the  domestic  life  and  the 
domestic  virtues  of  the  ancient  Hindus,  rich  in 
hearts  of  and  pathos,  endear  the  picture  to  the 
tenderness  the  people  of  India  to  the  present 
day. 

It  is  probable  that  the  first  connected  narrative 
of  this  Epic  was  composed  within  a  few  centuries 
after  the  glorious  age  of  the  Kosalas  and  the 
Videhas.  But  the  work  became  so  popular  that 
it  grew  with  age.  It  grew, —  not  like  the  Maha- 
Bharata  by  the  incorporation  of  new  episodes, 
tales  and  traditions, —  but  by  fresh  descriptions 
of  the  same  scenes  and  incidents.  Generations 
of  poets  were  never  tired  of  adding  to  the  descrip- 
tion of  scenes  which  were  dear  to  the  Hindu,  and 
patient  Hindu  listeners  were  never  tired  of  listen- 
ing to  such  repetitions.  The  virtues  of  Rama 
and  the  faithfulness  of  Sita  were  described  again 
and  again  in  added  lines  and  cantos.     The  grief 


20      THE     WISDOM     OF     THE     HINDUS 

of  the  old  monarch  at  the  banishment  of  the 
prince,  and  the  sorrows  of  the  mother  at  parting 
from  her  son,  were  depicted  by  succeeding  versi- 
fiers in  fresh  verses.  The  loving  devotion  of 
Rama's  brothers,  the  sanctity  of  saints,  and  the 
peacefulness  of  the  hermitages  visited  by  Rama, 
were  described  with  endless  reiteration.  The  long 
account  of  the  grief  of  Rama  at  the  loss  of  his 
wife,  and  stories  of  unending  battles  waged  for 
her  recovery,  occupied  generations  of  busy  in- 
terpolators. 

The  foregoing  account  of  the  genesis  and  growth 
of  'the  Ramayana  will  indicate  in  what  respects 
it  resembles  the  Maha-Bharata,  and  in  what 
respects  the  two  Indian  Epics  differ  from 
each  other.  The  Maha-Bharata  grew  out  of  the 
legends  and  traditions  of  a  great  historical  war 
between  the  Kurus  and  the  Panchalas ;  the  Rama- 
yana grew  out  of  the  recollections  of  the  golden 
age  of  the  Kosalas  and  the  Videhas.  The  char- 
acters of  the  Maha-Bharata  are  characters  of 
flesh  and  blood,  with  the  virtues  and  crimes  of 
great  actors  in  the  historic  world;  the  characters 
of  the  Ramayana  are  more  often  the  ideals  of 
manly  devotion  to  truth,  and  of  womanly  faith- 
fulness and  love  in  domestic  life.  The  poet  of 
the  Maha-Bharata  relies  on  the  real  or  supposed 
incidents  of  a  war  handed  down  from  generation 
to  generation  in  songs  and  ballads,  and  weaves 
them  into  an  immortal  work  of  art;  the  poet  of 
the   Ramayana  conjures   up   the  memories   of  a 


THE     WISDOM     OF     THE     HINDUS      21 

golden  age,  constructs  lofty  ideals  of  piety  and 
faith,  and  describes  with  infinite  pathos  domestic 
scenes  and  domestic  affections  which  endear  the 
work  to  modern  Hindus.  As  a  heroic  poem  the 
Maha-Bharata  stands  on  a  higher  level;  as  a 
poem  delineating  the  softer  emotions  of  our 
everyday  life  the  Ramayana  sends  its  roots 
deeper  into  the  hearts  and  minds  of  the  millions 
in  India. 

And  yet,  without  rivalling  the  heroic  grandeur 
of  the  Maha-Bharata,  the  Ramayana  is  im- 
measurably superior  in  its  delineation  of  these 
softer  and  perhaps  deeper  emotions  which  enter 
into  our  everyday  life,  and  hold  the  world  to- 
gether. And  these  descriptions,  essentially  of 
Hindu  life,  are  yet  so  true  to  nature  that  they 
apply  to  all  races  and  nations. 

There  is  something  indescribably  touching  and 
tender  in  the  description  of  the  love  of  Rama  for 
his  subjects  and  the  loyalty  of  his  people  towards 
Rama, —  that  loyalty  which  has  ever  been  a  part 
of  the  Hindu  character  in  every  age. 

Deeper  than  this  was  Rama's  duty  towards 
his  father  and  his  father's  fondness  for  Rama; 
and  the  portion  of  the  Epic  which  narrates  the 
dark  scheme  by  which  the  prince  was  at  last 
torn  from  the  heart  and  home  of  his  dying  father 
is  one  of  the  most  powerful  and  pathetic  passages 
in  Indian  literature.  The  stepmother  of  Rama, 
won  by  the  virtues  and  the  kindliness  of  the 
prince,  regards  his  proposed  coronation  with  pride 


22      THE     WISDOM     OF     THE     HINDUS 

and  pleasure,  but  her  old  nurse  creeps  into  her 
confidence  like  a  creeping  serpent,  and  envenoms 
her  heart  with  the  poison  of  her  own  wickedness. 
She  arouses  the  slumbering  jealousy  of  a  woman 
and  awakens  the  alarms  of  a  mother. 

The  nurse's  dark  insinuations  work  on  the  mind 
of  the  queen  till  she  becomes  a  desperate  woman, 
resolved  to  maintain  her  own  influence  on  her 
husband,  and  to  see  her  own  son  on  the  throne. 
The  determination  of  the  young  queen  tefls  with 
terrible  efi"ect  on  the  weakness  and  vacillation  of 
a  feeble  old  monarch,  and  Rama  is  banished  at 
last.  And  the  scene  closes  with  a  pathetic  story 
in  which  the  monarch  recounts  his  misdeed  of 
past  years,  accepts  his  present  suffering  as  the 
fruit  of  that  misdeed,  and  dies  in  agony  for  his 
banished  son. 

The  inner  workings  of  the  human  heart  and 
of  human  motives,  the  dark  intrigue  of  a  scheming 
dependent,  the  awakening  jealousy  and  alarm  of 
a  wife  and  a  mother,  the  determination  of  a  woman 
and  an  imperious  queen,  and  the  feebleness  and 
despair  and  death  of  a  fond  old  father  and  hus- 
band, have  never  been  more  vividly  described. 
Shakespeare  himself  has  not  depicted  the  work- 
ings of  stormy  passions  in  the  human  heart  more 
graphically  or  more  vividly,  with  greater  truth 
or  with  more  terrible  power. 

It  is  truth  and  power  in  the  depicting  of  such 
scenes,  and  not  in  the  delineation  of  warriors  and 
warlike  incidents,  that  the  Ramayana  excels.     It 


THE     WISDOM     OF     THE     HINDUS      23 

is  in  the  delineation  of  domestic  incidents,  do- 
mestic affections  and  domestic  jealousies,  which 
are  appreciated  by  the  prince  and  the  peasant 
ahke,  that  the  Ramayana  bases  its  appeal  to  the 
hearts  of  the  million  in  India.  And  beyond  all 
this,  the  righteous  devotion  of  Rama,  and  the 
faithfulness  and  womanly  love  of  Sita,  run  like 
two  threads  of  gold  through  the  whole  fabric  of 
the  Epic,  and  ennoble  and  sanctify  the  work  in 
the  eyes  of  Hindus. 

Rama  and  Sita  are  the  Hindu  ideals  of  a  Per- 
fect Man  and  a  Perfect  Woman;  their  truth  under 
trials  and  temptations,  their  endurance  under  priva- 
tions, and  their  devotion  to  duty  under  all  vicissi- 
tudes of  fortune,  form  the  Hindu  ideal  of  a  Perfect 
Life.  In  this  respect  the  Ramayana  gives  us  a  true 
picture  of  Hindu  faith  and  righteous  life  as  Dante's 
"Divine  Comedy"  gives  us  a  picture  of  the  faith 
and  belief  of  the  Middle  Ages  in  Europe.  Our 
own  ideals  in  the  present  day  may  not  be  the 
ideals  of  the  tenth  century  before  Christ  or  the 
fourteenth  century  after  Christ;  but  mankind 
will  not  willingly  let  die  those  great  creations  of 
the  past  which  shadow  forth  the  ideals  and  be- 
liefs of  interesting  periods  in  the  progress  of 
human  civilisation. 

Sorrow  and  suffering,  trial  and  endurance,  are 
a  part  of  the  Hindu  ideal  of  a  Perfect  Life  of 
righteousness.  Rama  suffers  for  fourteen  years 
in  exile,  and  is  chastened  by  privations  and  mis- 
fortunes,   before    he    ascends    the   throne    of   his 


24       THE     WISDOM     OF     THE     HINDUS 

father.  In  a  humble  way  this  course  of  training 
was  passed  through  by  every  pious  Hindu  of  the 
ancient  times.  Every  Aryan  boy  in  India  was 
taken  away  from  his  parents  at  an  early  age,  and 
Kved  the  hard  life  of  an  anchorite  under  his  teacher 
for  twelve  or  twenty-four  or  thirty-six  years,  be- 
fore he  entered  the  married  life  and  settled  down 
as  a  householder.  Every  Aryan  boy  assumed  the 
rough  garment  and  the  staff  and  girdle  of  a  stu- 
dent, lived  as  a  mendicant  and  begged  his  food 
from  door  to  door,  attended  on  his  preceptor  as 
a  menial,  and  thus  trained  himself  in  endurance 
and  suffering  as  well  as  in  the  traditional  learning 
of  the  age,  before  he  became  a  householder.  The 
pious  Hindu  saw  in  Rama's  life  the  ideal  of  a 
true  Hindu  life,  the  success  and  the  triumph  which 
follow  upon  endurance  and  faith  and  devotion  to 
duty.  It  is  the  truth  and  endurance  of  Rama 
under  sufferings  and  privations  which  impart  the 
deepest  lessons  to  the  Hindu  character,  and 
is  the  highest  ideal  of  a  Hindu  righteous  life.  The 
ancient  ideal  may  seem  to  us  far-fetched  in  these 
days,  but  we  can  never  fully  comprehend  the 
great  moral  Epic  of  the  Hindus  unless  we  en- 
deavour to  study  fully  and  clearly  its  relations 
to  old  Hindu  ideas  and  old  Hindu  life. 

And  if  trial  and  endurance  are  a  part  of  a  Hindu's 
ideal  of  a  man's  life,  devotion  and  self-abnegation 
are  still  more  essentially  a  part  of  his  ideal  of  a 
woman's  life.  Sita  holds  a  place  in  the  hearts  of 
women   in    India  which   no   other   creation   of  a 


THE  WISDOM  OF  THE  HINDUS  2^ 

poet's  imagination  holds  among  any  other  nation 
on  earth.  There  is  not  a  Hindu  woman  whose 
earliest  and  tenderest  recollections  do  not  cling 
round  the  story  of  Sita's  sufferings  and  Sita's 
faithfulness,  told  in  the  nursery,  taught  in  the 
family  circle,  remembered  and  cherished  through 
life.  Sita's  adventures  in  a  desolate  forest  and 
in  a  hostile  prison  only  represent  in  an  exagger- 
ated form  the  humbler  trials  of  a  woman's  life; 
and  Sita's  endurance  and  faithfulness  teach  her 
devotion  to  duty  in  all  trials  and  troubles  of  life. 

The  ideal  of  life  was  joy  and  beauty  and  glad- 
ness in  ancient  Greece;  the  ideal  of  life  was  piety 
and  endurance  and  devotion  in  ancient  India. 
The  tale  of  Helen  was  a  tale  of  womanly  beauty 
and  loveliness  which  charmed  the  western  world. 
The  tale  of  Sita  was  a  tale  of  womanly  faith  and 
self-abnegation  which  charmed  and  fascinated 
the  Hindu  world.  Repeated  trials  bring  out  i 
brighter  relief  the  unfaltering  truth  of  Sita's  charac- 
ter; she  goes  to  a  second  banishment  in  the  woods 
with  the  same  trust  and  devotion  to  her  lord  as  be- 
fore, and  she  returns  once  more,  and  sinks  into  the 
bosom  of  her  Mother  Earth,  true  in  death  as  she 
had  been  true  in  life.  The  creative  imagination 
of  the  Hindus  has  conceived  no  loftier  and  holier 
character  than  Sita:  the  literature  of  the  world 
has  not  produced  a  higher  ideal  of  womanly  love, 
womanly  truth,  and  womanly  devotion. 

The  modern  reader  will  now  comprehend  why 
India  produced,  and  has   preserved  for  well-nigh 


26      THE     WISDOM     OF     THE     HIND  US 

three  thousand  years,  two  Epics  instead  of  one 
national  Epic.  No  work  of  the  imagination  abides 
long  unless  it  is  animated  by  some  sparks  of  im- 
perishable truth,  unless  it  truly  embodies  some 
portion  of  our  human  feehngs,  human  faith  and 
human  Hfe.  The  Maha-Bharata  depicts  the  politi- 
cal life  of  ancient  India,  with  all  its  valour  and 
heroism,  ambition  and  lofty  chivalry.  The  Rama- 
yana  embodies  the  domestic  and  religious  life  of 
ancient  India,  with  all  its  tenderness  and  sweet- 
ness, its  endurance  and  devotion.  The  one  pic- 
ture without  the  other  were  incomplete,  and  we 
should  know  but  little  of  the  ancient  Hindus  if 
we  did  not  comprehend  their  inner  life  and  faith 
as  well  as  their  political  life  and  warlike  virtues. 
The  two  together  give  us  a  true  and  graphic  pic- 
ture of  ancient  Indian  life  and  civilisation;  and 
no  nation  on  earth  has  preserved  a  more  faithful 
picture  of  its  glorious  past. 


SELECTIONS    FROM    THE 
MAHA-BHARATA 

The  Desires 

1  HE  Brahman  said:  "Look  how  creatures  of 
the  highest,  midway  and  lowest  degrees  are  every- 
where here  enmeshed  in  grief  because  of  their 
works.  Even  this  my  soul  here  is  not  mine;  or 
rather,  the  whole  earth  is  mine,  and  as  it  is  mine, 
so  it  belongs  likewise  to  others;  thus  I  think,  and 
abide  undisturbed.  Having  gained  this  vision,  I 
rejoice  not  and  grieve  not.  As  in  the  great  ocean 
one  piece  of  wood  meets  another,  and  after  meet- 
ing they  again  part  from  one  another,  such  is  the 
meeting  of  creatures." 


T 


Earthly  Affection 


HUS  it  is  with  children  and  children's  chil- 
dren, with  friends  and  kinsmen;  it  is  not  well 
to  have  love  for  them,  for  parting  from  them  is 
inevitable.  Come  hither  from  the  dark  and  again 
gone  back  into  the  dark,  another  knows  not  thee, 
and  thou  knowest  not  him;  who  then  art  thou, 
and  what  is  anything,  that  thou  lamentest  for  it? 
From  the  stress  of  desire  arises  grief,   from"  the 

stress  of  grief  arises  pleasure,  and  from  pleasure 

27 


28      THE     WISDOM     OF     THE     HINDUS 

again  arises  grief,  and  again  grief.  The  immedi- 
ate issue  of  pleasure  is  grief,  the  immediate  issue  of 
grief  is  pleasure;  pleasure  and  grief  among  men  roll 
round  like  a  wheel.  When  thou  hast  passed  from 
pleasure  into  grief,  thou  wilt  thence  pass  once 
more  into  pleasure;  men  cannot  for  ever  have  grief, 
nor  for  ever  have  pleasure. 

The  body  is  the  seat  alike  of  grief  and  of  pleas- 
ure. Life  also  arises  together  with  this  body;  both 
wax  together,  and  both  together  decay.  Men  are 
held  by  the  manifold  snares  of  the  desires  in  the 
world  of  sense,  and  they  fall  away  without  win- 
ning to  thir  end,  like  dykes  of  sand  in  water. 

Love  of  Material  Possessions 

JL/IKE  sesame-grains  for  their  oil,  all  things  are 
ground  out  in  the  mill-wheel  of  creation  by  the 
oil-grinders,  to  wit,  the  taints  arising  from  ignor- 
ance, which  fasten  upon  them.  The  husband 
gathers  to  himself  evil  works  on  account  of  his 
wife;  but  he  alone  is  therefore  afflicted  with 
taints,  which  cling  to  man  alike  in  the  world 
beyond  and  in  this.  All  men  are  attached  to 
children,  wives,  and  kin;  they  sink  down  in  the 
slimy  sea  of  sorrows,  like  age-worn  forest-ele- 
phants. 

On  the  loss  of  children,  on  the  loss  of  substance 
or  of  friends  and  kinsmen,  men  suffer  exceeding 
anguish,  like  the  fire  of  a  burning  forest.     This 


THE     WISDOM     OF     THE     HINDUS      ig 

whole  world  depends  upon  Fate  in  pleasure  and 
pain,  in  birth  and  unborn  being.  Whether  a  man 
have  friends  or  not,  whether  he  have  foes  or 
allies,  whether  he  be  wise  or  void  of  wisdom,  he 
gets  his  happiness  through  Fate. 

Waywardness  of  Fortune 

Jr  RIENDS  suffice  not  to  make  one  happy,  nor 
foes  to  make  one  unhappy;  wisdom  suffices  not 
to  make  one  wealthy,  wealth  suffices  not  to  make 
happy.  Prudence  is  not  enough  to  attain  wealth, 
foolishness  hinders  not  success;  the  wise  man,  not 
the  fool,  understands  this  course  of  the  world's 
way.  Fortune  follows  whomsoever  she  meets, 
the  understanding  and  bold,  the  silly  and  cow- 
ardly, the  dull  and  the  wise,  the  weakly  and  the 
strong.  The  cow  belongs  to  the  calf,  to  the 
herdsman,  to  the  master,  and  to  the  thief;  to  him 
who  drinks  her  milk  the  cow  verily  belongs.  The 
most  foolish  in  the  world  and  the  most  prudent 
easily  win  success;  but  he  who  stands  midway  be- 
tween them  is  afflicted. 

Pleasure  and  Grief 

1  LEASURE,  when  it  is  of  the  spirit  of  sloth, 
ends  in  grief;  grief,  when  it  is  of  the  spirit  of 
energy,  leads  to  pleasure;  prosperity  and  happi- 
ness dwell  with  the  man  of  energy,  not  with  the 
slothful.  But  whether  it  be  pleasure  or  pain, 
sweet  or  bitter,  a  man  should  bear  with  what  be- 


30   THE  WISDOM  OF  THE  HINDUS 

falls,  as  it  befalls,  unconquered  of  spirit.  A 
thousand  motives  of  sorrow  and  a  hundred  mo- 
tives of  fear  fall  daily  upon  the  erring,  but  none 
upon  the  wise. 

Conquest  of  Sorrow 


Gi 


'RIEF  touches  not  him  who  is  understanding, 
who  has  won  illumination,  seeks  for  knowledge  of 
scripture,  and  is  free  from  envy,  self-controlled 
and  master  of  his  senses.  The  wise  man  should 
hold  fast  to  this  illumination  and  keep  watch  over 
his  thoughts;  then  he  knows  how  the  world 
arises  and  dissolves,  and  no  grief  can  touch  him. 
Whatsoever  be  the  cause  whence  may  arise  a 
grief  or  an  affliction  or  a  sorrow  or  a  labour  of 
spirit,  a  man  should  put  away  that  from  which 
these  may  spring,  even  though  it  were  a  Hmb  of 
his  own  body.  Whenever  any  work  is  done  from 
a  spirit  of  selfishness,  in  the  issue  it  becomes  a 
source  of  grief.  Whatever  desires  are  cast  out, 
their  place  is  filled  up  by  happiness;  but  the  man 
who  runs  after  desires  falls  into  destruction  after 
his  desires. 


Ai 


Happiness 


XL  happiness  that  may  come  from  fulfilment 
of  wishes  in  the  world,  and  all  the  exceeding  bliss 
that  there  may  be  in  heaven,  do  not  together 
weigh  the  sixteenth  part  of  the  happiness  that 
consists  in  the  destruction  of  desire.  On  the 
head  of  each  man,  be  he  wise  or  foohsh  or  valiant, 


THE     WISDOM     OF     THE     HINDUS      3I 

comes  every  good  and  evil  work  that  has  been 
done  by  him  in  former  incarnation,  according  to 
the  manner  of  its  doing.  Thus  truly  all  these 
sweets  and  bitternesses,  sorrows  and  joys  in  souls 
roll  round  and  round. 


H( 


Freedom  from  Desires 


lOLDING  fast  to  this  illumination,  the  good 
man  sits  in  peace.  He  should  guard  himself  from 
all  desires;  he  should  cast  desires  behind  him. 
Wrath  is  the  name  of  him  who  stirs  in  the  heart, 
who  when  strengthened  is  as  death  dwelling  in 
the  spirit;  abiding  in  the  bodies  of  embodied 
beings,  thus  is  he  named  by  the  wise. 

When  a  man  has  drawn  inwards  the  desires, 
from  all  sides,  as  the  tortoise  gathers  in  its  limbs, 
he  shall  behold  the  light  of  the  Self  as  his  Self  in 
himself.  When  one  fears  none  and  none  fear  him, 
when  he  desires  no  longer  and  hates  no  longer,  he 
passes  into  Brahma.  When  he  surrenders  alike 
the  true  and  the  untrue,  sorrow  and  joy,  fear  and 
courage,  when  he  leaves  behind  him  the  sweet  and 
the  bitter,  he  will  live  in  peace  of  soul.  When  he 
in  wisdom  does  no  kind  of  hurt  to  any  creatures, 
either  in  work  or  in  thought  or  in  words,  he  passes 
into  Brahma.  Desire  is  a  sickness  that  is  hard 
for  the  foolish  to  abandon,  which  ages  not  with 
man's  ageing,  which  only  ends  with  life  itself; 
blessed  is  he  who  frees  himself  from  it! 


32    the    wisdom    of    the    hindus 
In  Search  of  True  Values 


B 


Y  death  the  world  is  afflicted,  by  age  it  is 
held  in  bar,  and  the  nights  are  the  Unfailing  ones 
that  are  ever  coming  and  going.  When  I  know 
that  death  cannot  halt,  what  can  I  expect  from 
walking  in  a  cover  of  lore?  If  life  grows  ever 
shorter  as  night  after  night  passes  by,  then  the 
man  of  understanding  may  likewise  find  his  days 
barren.  Who  could  feel  joy  where  he  is  like  a  fish 
in  shallow  water?  Before  he  sees  his  desires  ful- 
filled, death  falls  upon  man.  Death  will  seize 
upon  him,  while  he  is  gathering  flowers  and  his 
thought  is  turned  elsewhere,  even  as  a  she-wolf 
seizes  upon  a  lamb,  and  hastens  away  with  his 
prey. 

This  very  day  do  what  is  to  thy  best  profit; 
let  not  this  hour  pass  over  thy  head;  for  death 
carries  away  a  man  ere  yet  his  tasks  are  fulfilled. 
Rather  should  one  do  to-day  the  work  of  the 
morrow  rather  in  the  forenoon  the  work  of  the 
afternoon;  for  death  waits  not,  whether  one  has 
brought  to  an  end  his  labour  or  not.  Yea,  who 
knows  whose  hour  of  death  will  be  to-day.  Let 
even  the  youth  accustom  himself  to  do  his  duty, 
for  life  is  frail.  Fulfilled  duty  brings  honour  on 
earth  and  bliss  in  the  world  beyond. 

Possessed  by  delusion  a  man  toils  for  wife  and 
child;  but  whether  he  have  fulfilled  his  purpose 
or  not,  he  must  surrender  the  enjoyment  thereof. 


THE     WISDOM     OF     THE     HINDUS      33 

When  one  is  blessed  with  children  and  flocks,  and 
his  heart  is  cHnging  unto  them,  death  carries  him 
away,  as  a  tiger  a  sleeping  deer.  While  he  is  still 
gathering,  and  while  his  desires  are  still  unful- 
filled, death  carries  him  away,  as  a  tiger  an  ox. 
While  one  is  busied  in  strivings  and  gratifications, 
thinking  "this  is  done,  this  must  be  done,  and 
this  other  matter  is  half  done,"  death  overcomes 
him. 

Be  he  weak  or  strong,  a  valiant  man  or  a  coward, 
foolish  or  prudent,  death  carries  him  away  ere  he 
has  reached  the  goal  of  all  his  wishes.  As  death 
and  age,  sickness  and  sorrow,  arising  from  many 
causes,  attach  to  the  body,  how  canst  thou  re- 
main composed?  Death  and  age  pursue  all  that 
are  born  for  their  destruction;  to  these  two  all 
creatures,  unmoving  and  moving  alike,  are  sub- 
ject. The  town-dweller's  love  of  wife  is  a  door 
of  death,  but  the  forest  is  a  meeting-place  of  the 
gods,  says  holy  writ.  The  town-dweller's  love  of 
wife  is  a  fettering  snare;  the  good  break  it  and 
escape,  the  bad  break  it  not.  He  who  does  no 
hurt  to  creatures  either  in  thought  or  in  word 
or  by  his  body,  gets  likewise  no  hurt  from  the 
living  things  which  take  away  life  and  possessions. 

Without  the  Truth  no  man  can  ever  defeat 
the  assailing  host  of  Death;  untruth  must  be  re- 
nounced, for  in  truth  is  the  seat  of  immortality. 
Therefore  he  who  walks  under  the  vows  of  truth, 
and  devotes  himself  to  union  with  truth,  and  has 


34      THE     WISDOM     OF     THE     HINDUS 

a  true  scripture  and  is  constantly  self-controlled, 
overcomes  death  by  the  truth.  Alike  the  need 
to  die  no  more  and  the  need  to  die  have  their 
foundation  in  bodily  life.  The  need  to  die  arises 
from  delusion;  from  truth  arises  the  need  to  die 
no  more. 

I,  WHO  do  hurt  to  none,  who  long  for  truth, 
who  have  cast  away  desire  and  wrath,  and  am 
indifferent  and  content  in  pleasure  and  pain,  shall 
become  free  from  death,  like  one  of  the  immortals. 
Rejoicing  in  peace  as  my  sacrifice,  self-controlled, 
abiding  in  the  worship  of  Brahma,  a  saint  offer- 
ing the  sacrifice  of  word,  thought,  and  deed,  I 
shall  pass  away  by  the  sun's  northern  road.  How 
should  one  such  as  I  bring  a  bloody  sacrifice  of 
beasts?  —  the  wise  man  bring  living  offerings 
bearing  temporal  fruit,  like  a  devil?  He  who  has 
utterly  suppressed  words  and  thoughts  for  ever, 
who  practises  mortification,  self-denial,  and  truth, 
verily  wins  the  universe. 

No  eye  is  peer  to  knowledge,  no  mortification 
to  truth;  no  sorrow  is  equal  to  passion,  no  happi- 
ness to  self-denial.  Born  in  my  Self  by  my  self, 
established  in  myself,  albeit  without  offspring,  I 
shall  live  in  my  Self  alone;  offspring  cannot  save 
me.  No  wealth  is  so  precious  for  a  Brahman  as 
concord,  indifference,  truthfulness,  goodness,  firm- 
ness, harmlessness,  uprightness,  and  gradual  with- 
drawing from  works  in  their  order.  What  should 
avail  thee  wealth,  or  kindred,  or  wives,  O  Brahman, 


THE  WISDOM  OF  THE  HINDUS   35 

since  thou  must  die?  Seek  thou  the  Self,  which  is 
lodged  in  its  covert.  Whither  have  thy  fore- 
fathers and  thy  father  gone? 


N< 


Savitri's  Love 
From  the  Maha-Bharata 


OW,  there  was  a  king  in  India,  whose  name 
was  Aswapati  (As-wa-pah-tee),  and  his  people 
loved  him,  for  he  gave  help  to  all  in  need,  and 
he  served  the  shining  gods  in  prayer  and  sacrifice. 

But  he  had  no  son  or  daughter  in  whom  his 
name  and  line  could  hve  on,  when  the  time  came 
for  him  to  die,  and  his  heart  was  grieved,  and  he 
fasted  oft,  and  said  hymns  to  the  shining  gods, 
and  burned  offerings  on  their  holy  altar,  and 
hoped  they  would  grant  him  the  gift  he  asked. 
When  sixteen  years  had  thus  passed,  his  prayer 
was  heard.  In  the  red  fire  of  the  altar  he  beheld 
a  lady  of  fair  look  and  ways,  and  she  said  to  him : 

"Thy  faith  hath  pleased  me,  O  Raja,  and  if 
thou  wilt  say  thy  desire,  it  shall  be  given  thee.'* 
•  "Goddess,"  replied  the  king,  "my  wish  is  to 
have  a  child  to  live  after  me." 

"The  Lord  of  heaven,"  she  said,  "will  grant 
thee  what  thou  hast  prayed." 

She  was  gone  and  the  Raja  saw  only  the  red 
flame. 

A  babe  was  born  —  a  girl,  with  bright  eyes, 
bright  like  the  lotus  lily,  as  the  Indian  people 
say  —  and  she  was  the  glory  of  her  mother  and 


36      THE     WISDOM     OF     THE     HINDUS 

father.  She  grew  to  be  so  sweet  a  maid  that  her 
father  made  sure  that  kings  would  come  from  far 
and  near  to  seek  her  as  a  wife.  But  none  came, 
for  she  —  the  lotus-eyed  —  had  a  soul  that  seemed 
too  great  for  even  kings,  and  her  serious  ways  and 
speech  kept  men  in  awe. 

Now,  one  day,  this  maid  of  grace  —  Savitri 
(Sah-vee-tree)  by  name  —  had  knelt  at  the  altar 
of  Agni,  god  of  the  red  flame,  and  had  laid  there 
an  offering  of  cakes  and  drink.  Then  she  took 
up  a  bunch  of  flowers  in  the  holy  place,  and  came 
and  gave  them  to  her  sire,  Aswapati.  He  gazed 
upon  her  with  tender  eyes  and  said: 

"Daughter,  it  is  time  you  should  be  wed  after 
the  manner  of  high-born  ladies,  lest  folk  should 
think  that  I  am  at  fault  in  not  choosing  a  hus- 
band for  you.  And  since  no  man  comes  to  pay 
suit  to  you  I  pray  you  go  where  you  will  and 
choose  for  yourself." 

So  she  bowed  herself  before  her  sire,  and  took 
her  leave,  and  rode  in  a  splendid  car  along  with 
elders  and  wise  men,  whom  the  king  had  told  to 
go  with  her  up  and  down  the  land.  The  car 
passed  through  forests  and  along  the  streets  of 
great  towns,  and  among  the  hamlets  of  the  hills, 
and  wherever  she  went  the  princess  gave  alms 
to  the  poor  and  greetings  to  the  high  and  low, 
and  the  people  blessed  her. 

At  last  she  came  back  and  the  Raja  was  on  his 
throne,  and  the  wise  man,  Narad,  sat  at  his  side. 

** Father,"  she  said,  "I  have  done  as  you  bade, 


THE  WISDOM  OF  THE  HINDUS   37 

and  I  have  found  my  choice.  It  is  the  Prince 
Satyavan.  Prince  he  is,  yet  he  dwells  not  in  a 
royal  house." 

"Wherefore?"  asked  the  Raja. 

"He  has  no  kingdom,  and  lives  in  a  cottage  in 
the  woods  with  his  father  and  mother.  A  noble 
pair  are  they,  but  sad  is  their  lot.  The  old  man 
is  bhnd,  and  he  and  his  queen  have  had  their 
home  many  years,  ever  since  their  son  was  a 
babe,  in  this  jungle,  for  enemies  drove  them  from 
their  kingdom,  and  took  from  the  king  his  right- 
ful throne.  My  prince  is  noble,  and  his  name 
shows  what  he  is,  for  at  his  birth  the  Brahmans 
called  him  Truth-lover.  Gay  and  strong  is  he, 
and  a  rider  of  horses,  and  his  hand  has  a  gift  for 
painting  horses  in  pictures  that  are  a  wonder 
to  see." 

"What  think  you?"  asked  the  king  of  Narad, 
the  wise. 

"Alas!"  answered  Narad,  "ill  has  she  chosen. 
The  old  king  indeed  is  a  just  man,  and  the  Prince 
Satyavan  is  a  noble  youth,  but  there  is  a  dark 
fate  that  waits  for  him,  for  it  has  been  shown  to 
me  by  the  shining  gods  that  in  a  year  from  this 
very  day  he  shall  die." 

*'Hear  you  that,  my  daughter?"  cried  the  king. 
"O  choose  some  other,  choose  some  other,  for  the 
Lord  of  Death,  even  Yama,  will  come  in  a  year 
and  claim  your  husband  for  his  own.  Choose 
some  other." 

"I  can  choose  none  other,  father   dear,"  said 


38   THE  WISDOM  OF  THE  HINDUS 

the  maid.  "To  Satyavan  alone  is  my  heart  given, 
and  though  Death  will  take  him  in  a  year,  yet  him 
only  will  I  wed." 

"Let  it  be  so,  child,"  sighed  the  Raja.  " Strange 
will  your  bridal  be.  You  will  have  your  home  in 
the  wilderness,  and  in  twelve  months  be  left  a 


mourner." 


The  king  and  his  courtiers  and  priests  set  forth 
to  the  woods,  carrying  with  them  much  treasure, 
and  they  found  the  blind  old  king  seated  on  a 
grass  mat  beside  a  sal  tree. 

"Be  seated,  sir!"  said  the  blind  Raja,  when  he 
knew  that  a  king  had  come  to  see  him. 

So  Aswapati  sat  on  the  grass  mat,  and  the  blind 
king  offered  him  water  from  a  jar,  for  he  was  poor, 
and  had  neither  wine  nor  silver  cups.  And  the 
two  kings  agreed  upon  the  marriage,  and  soon  the 
prince  and  the  maid  were  wed  in  the  forest,  and 
when  she  was  made  lady  of  the  little  cot  among 
the  trees  of  the  jungle,  her  sire  kissed  her  with 
many  tears,  and  her  friends  said  farewells,  and 
they  departed.  As  soon  as  they  were  gone,  she 
took  off  her  jewels  and  sparkling  dress,  and  she 
put  on  a  plain  robe  made  of  bark  of  trees,  and 
a  cloak  of  yellow  cloth.  Her  queenhood  was  not 
in  her  jewels  or  her  dress,  but  in  her  kind  soul  and 
the  sweet  service  she  did  to  the  blind  old  king  and 
his  wife,  and  in  the  love  she  bore  to  the  prince  of 
her  choice. 

So  passed  the  happy  year,  and  only  four  days 
more  would  go  by  ere  the  Shadow  of  Death  would 


THE  WISDOM  OF  THE  HINDUS   39 

glide  into  the  forest  kingdom  of  her  lord,  and  take 
him  from  her  arms.  For  three  days  she  fasted 
and  she  had  no  sleep,  and  her  heart  was  in  pain 
at  the  dread  of  that  which  was  to  come.  But 
Satyavan,  the  noble  prince,  knew  naught  of  the 
fate  that  waited  for  his  hfe. 

On  the  morning  of  the  last  day  rose  Satyavan, 
in  bhthe  mood,  and  he  took  his  woodsman's  axe 
for  felhng  trees,  and  said,  smiling: 

"Dear  wife,  I  go  forth  to  hew  down  trees,  and 
at  set  of  sun,  I  shall  be  home  again." 

Her  heart  smote  her  at  the  words,  for  she  knew 
that  the  black-robed  Yama  would  lay  his  thin 
hand  upon  her  love  and  take  him  hence. 

"I  will  go  with  you  this  day,"  she  said. 

*'Nay,"  he  cried,  "the  ground  is  rough  for  your 
feet,  and  the  way  will  be  long,  and  you  will  be 
faint." 

"Let  me  go,  Satyavan,"  begged  the  princess  in 
the  robe  of  bark. 

He  said  her  nay  no  more,  and  they  walked  to 
the  distant  spot  where  grew  the  trees  he  meant 
to  fell,  and  the  wild  fruit  that  she  would  gather 
in  her  basket. 

The  hour  of  noon  had  passed,  and  the  dusk 
was  creeping  upon  the  great  forest.  The  sound 
of  the  axe  echoed  in  the  grove.  Basket  in  hand, 
Savitri  plucked  ripe  berries  from  the  shrubs,  but 
often  and  often  she  paused  and  she  looked  at  the 
wood-cutter,  and  she  looked  again.  .  .  . 

"Oh,  wife,"  he  called. 


40      THE     WISDOM     OF     THE     HINDUS 

She  ran  to  his  side  and  set  her  basket  down. 

"My  head,  my  head!  A  pang  shoots  sharp 
through  my  brain.  Hot  is  my  blood.  I  must 
He  down." 

She  sat  beneath  a  tree  and  laid  his  head  upon 
her  lap,  and  fanned  his  face.  His  eyes  were 
closed,  his  pulse  was  slow,  and  now  it  was  still. 

The  year  had  flown. 

Before  her  stood  a  tall  shadow  that  had  the 
shape  of  a  man,  and  its  robe  was  black,  and  a  red 
light  was  in  its  eyes,  and  a  crown  was  on  its  head. 

"Are  you  one  of  the  holy  gods?"  she  asked  in 
a  low  voice. 

"  Lady,"  it  said,  **  I  am  Yama,  the  Lord  of  Death, 
and  I  am  come  for  the  prince  you  love." 

He  lifted  his  hand,  and  in  it  was  a  cord,  and  he 
flung  the  cord,  and  lo!  it  caught  the  life  of  the 
prince  in  its  noose,  and  drew  it  from  his  bosom, 
and  Satyavan  was  dead,  and  Death  turned  its 
face  towards  the  south,  for  the  south  (so  the  In- 
dian fables  tell)  was  its  kingdom. 

Dark  was  the  jungle. 

Strong  was  Death. 

But  the  woman  was  brave. 

She  rose  up  and  followed  in  the  steps  of  Death. 

Presently  the  black  god,  hearing  her  footsteps, 
turned  and  spoke: 

"Go  back.  You  have  come  far  from  home. 
Go  back,  and  do  those  sad  rites  in  which  mourners 
show  their  sorrow  for  the  dead." 

"I  must  go,"  she  replied,  "where  my  husband 


THE     WISDOM     OF     THE     HINDUS      4I 

goes.  That  is  my  duty.  The  wise  men  say  that 
to  walk  seven  steps  with  another  makes  them 
friends.  So  let  me  walk  more  than  seven  steps 
with  you.  And  the  wise  men  also  say  that  the 
best  road  to  walk  is  that  of  right." 

"Well  have  you  convinced  me,"  said  the  Lord 
of  Death,  "and  in  return  for  the  good  words,  I 
promise  that,  except  the  soul  of  Satyavan,  I  will 
give  you  what  you  will." 

"Then  give  me  a  gift  for  my  prince's  father, 
and  let  the  eyes  of  the  old  king  once  more  behold 
the  light  of  day,  and  let  his  strength  be  as  the 
strength  of  the  sun." 

"It  shall  be  done,"  said  Death;  "but  now  you 
must  turn  back,  for  you  have  far  to  go;  and  my 
way  leads  only  to  Doom." 

"I  shall  never  be  weary  of  the  way  that  my 
husband  goes.  There  is  no  sweeter  fruit  on  earth 
than  the  company  of  those  we  love." 

The  black  god  smiled,  for  her  words  were  good 
and  precious. 

"Once  again,  I  will  give  you  a  gift,  except  the 
soul  of  Satyavan." 

"Thanks  again,  O  Death;  and  now  I  will  ask 
that  the  kingdom  of  the  old  Raja  shall  be  re- 
stored to  him,  so  that  he  may  have  his  land  as 
well  as  his  sight." 

"Lady,  it  shall  happen  as  you  wish.  And  now 
go  back.     The  forest  is  wide,  and  home  is  distant." 

"Master  of  Death,  hear  me  once  more.  What 
is  the  goodness  of  the  good  man?     Is  it  kindness 


42      THE     WISDOM     OF     THE     HINDUS 

to  all  things  in  earth,  air  or  sea?  It  is  indeed, 
and  even  if  the  enemy  seeks  help,  the  good  man 
will  be  ready  to  grant  him  aid." 

"Fair  is  your  saying,  princess;  and  for  these 
blessed  words  I  will  promise  yet  another  boon. 
Speak." 

"O  Death,  I  would  be  mother  to  noble  children, 
and  teach  them  to  walk  in  the  steps  of  their  dear 
father,  Satyavan.     Give  me  my  prince." 

Then  Yama,  King  of  Death,  shook  the  cord 
that  he  held  in  his  hand. 

"Lady,  your  husband  shall  reign  long  years  with 
you,  and  your  sons  shall  reign  after  you." 

The  dark  shade  that  wore  the  crown  had  floated 
into  the  gloom  of  the  jungle. 

With  quick  feet  she  ran.  Breathless,  she  flew. 
And  when  she  reached  the  tree  under  which  the 
body  of  Satyavan  lay,  she  knelt,  she  placed  the 
head  on  her  lap,  she  watched;  and  the  eyes  opened, 
and  the  lips  said: 

U  **  I  have  slept  a  long  time.  Just  as  I  was  falling 
into  slumber,  I  seemed  to  see  a  vision  of  a  shadow 
that  seized  my  very  life  in  a  magic  noose,  and  bore 
it  away  I  know  not  where." 

"It  was  Yama,  Lord  of  Death.  But  he  is  not 
here.  Rise,  Satyavan,  for  it  is  night,  and  we  must 
go  home." 

"Ah!"  he  said,  "now  I  call  to  mind  that  a 
sharp  pang  shot  through  my  brow." 

"To-morrow  let  us  talk  of  what  has  happened 
to-day.     Let  us  go." 


THE  WISDOM  OF  THE  HINDUS   43 

"The  night  is  dark.  We  could  not  find  the 
path." 

"Look!"  she  said,  "some  way  off  a  fire  has 
been  burning  to-day  in  the  forest  —  the  work  of 
the  blazing  sun  at  mid-day,  perhaps.  I  will  fetch 
a  brand,  and  we  will  wave  it  as  we  walk,  so  as  to 
scare  away  the  beasts  of  the  jungle.  Or,  if  you 
will,  let  us  stay  here  till  your  pain  is  all  gone." 

"It  has  gone,  Savitri.  I  am  strong  again.  My 
father  and  mother  will  grieve  at  our  absence." 

As  he  thought  of  his  blind  father  (ah!  but  was 
he  blind  now?)  the  prince's  eyes  filled  with  tears. 

So  he  sprang  to  his  feet,  and  brushed  off  the 
dry  leaves  that  clung  to  his  clothes. 

"There  is  your  basket  of  fruit,"  he  cried. 

"Fetch  it  to-morrow,  Satyavan.  We  have 
enough  to  do  to  find  our  way  in  the^dark.  But 
I  will  carry  the  axe." 

She  carried  the  axe  in  her  left  hand,  and  her 
right  arm  was  about  his  waist;  and  his  left  arm 
was  about  her  neck;  and  so  they  wended  their 
way  through  the  jungle;  nor  did  bear  or  tiger 
harm  them. 

The  sky  was  becoming  grey  when  they  reached 
the  hamlet  where  the  old  king  and  queen  and 
their  few  companions  lived.  They  heard  voices 
crying  eagerly.  A  shout  arose  when  the  prince 
and  princess  were  seen. 

"My  children!"  cried  the  king. 

"Father!"  exclaimed  Satyavan.  "How  is  this? 
You  were  able  to  see  me?" 


44      THE     WISDOM     OF     THE     HINDUS 

"My  son,  my  eyes  can  see  once  more.  I  know 
not  how  the  marvel  came  about,  but  I  do  know 
I  can  see  my  son.  And  you,  dear  Savitri,  for  the 
first  time  can  I  now.  look  upon  my  faithful  daugh- 
ter!" 

After  he  had  held  them  for  some  moments,  and 
gazed  at  them  both  with  joy,  he  asked: 

''And  where  have  you  been  all  the  night?  Tell 
me,  Satyavan,  what  kept  you  so  long?" 

"Father,"  said  Savitri,  "he  does  not  know  all 
that  took  place  in  the  night.  Let  me  tell  the 
tale." 

So  they  sat  down  —  king,  queen,  prince,  prin- 
cess, and  their  comrades  and  loyal  friends,  and 
the  soft  voice  of  Savitri  told: 

How  they  wandered  in  the  forest; 

How  the  curse  had  been  foretold  by  Narad,  the 
sage,  and  how  it  must  be  fulfilled  at  the  end  of 
the  year; 

How  Satyavan  died; 

How  Death  came; 

And  how  she  had  followed  Death  and  what  had 
been  said. 

Now,  while  the  king  and  his  friends  thus  list- 
ened, and  their  hearts  were  moved  by  the  story, 
a  great  noise  was  heard  in  the  forest.  Along  the 
glade  they  saw  a  crowd  of  people  approach — 
soldiers,  officers,  citizens. 

"News,  good  news!"  the  people  cried.  "The 
tyrant  who  took  the  throne  by  unjust  means  and 
cruel  power  has   been  overthrown.     Come  back 


THE  WISDOM  OF  THE  HINDUS   45 

to  US,  dear  king.     Blind  though  you  are,  you  shall 
at  least  know  that  we  gather  round  you  in  true 


service." 


"Thanks  be  to  the  shining  gods,  my  people," 
said  the  old  king,  "I  can  see  you  all;  and  I  will 
go  with  you,  and  see  my  kingdom  once  again." 

The  Five  Princes 
From  the  Maha-Bharata 

J?  IVE  princes,  brothers,  wandered  in  a  forest. 
They  were  the  sons  of  an  Indian  king.  Now  this 
king  had  two  wives,  Koontee  and  Madree,  and 
the  young  men  were  sons  to  one  or  the  other  of 
the  queens.  The  two  sons  of  Madree  were  thus 
half-brothers  to  the  three  sons  of  Koontee. 

A  hard  fate  drove  them  from  their  home-land. 
For  thirteen  years  they  must  not  see  their  country. 
For  thirteen  years  they  must  be  exiles.  They  must 
hide  from  their  foes.  ^i 

A  dread  place  was  the  wood  where  they  hid. 
Tall  trees  put  out  their  great  arms  and  made  a 
black  shade.  The  thin-legged  deer  ran  to  and  fro 
in  the  glades.  Bears  stole  in  and  out  of  the 
bushes.  Snakes  lurked  in  nooks.  Wild  bees 
hummed.  Birds  of  strange  shape  flew  from  tree 
to  tree. 

The  five  princes,  two  sons  of  Madree,  three 
sons  of  Koontee,  felt  a  deep  thirst,  and  nowhere 
could  they  see  the  sweet  shine  of  water. 

Then  Yudhisthira,  who  was  more  than  a  prince — 


46      THE     WISDOM     OF     THE     HINDUS 

he  was  a  king  —  said  to  his  half-brother  Nakula: 

*'0  Nakula,  son  of  Madree,  chmb  yonder  tree 
and  look  all  ways,  and  see  if  water  is  near;  look 
if  any  plants  that  grow  in  moist  soil  are  in  this 
jungle,  for  they  will  be  a  sign  of  water." 

Then  Nakula,  who  was  the  twin-brother  to 
Sahadev,  went  up  the  tree  as  he  was  bid,  and  he 
looked  this  way  and  that,  and  he  made  a  shout: 

"Yes,  I  can  see  plants  and  leaves  that  live  in 
the  damp.  And  hark!  I  can  hear  the  sharp  call 
of  the  cranes." 

Said  the  king: 

"Make  haste,  Nakula.  Take  your  arrow-case 
with  you  and  fill  it  with  water  at  the  pool  or 
spring  where  the  cranes  are,  and  bring  your 
brothers  a  precious  draught!" 

So  Nakula  came  down  with  speed,  and  he  ran 
with  his  quiver  in  hand  to  the  place  where  he  had 
caught  sight  of  the  green  plants.  A  smooth, 
clear  pool  was  there,  and  on  the  edge  of  it  he 
beheld  cranes,  birds  with  long  legs  and  long  necks; 
their  tails  feathery,  their  eyes  eager  and  watchful; 
and  a  red  tuft  was  on  each  head.  The  cranes 
snapped  at  worms,  at  small  snakes,  at  frogs,  at 
fish,  and  now  and  then  tore  up  a  weed  from  the 
pool. 

But  the  prince  had  no  care  for  cranes.  He 
was  all  but  mad  with  thirst.  Down  on  his  knees 
he  fell.     He  leaned  his  head  to  the  clear  pool. 

"Stay!"  cried  a  voice.  "Stay,  young  man! 
Drink  naught  till  you  have  done  as  the  law  of 


THE  WISDOM  OF  THE  HINDUS   47 

this  pool  bids.  None  may  drink  here  till  he  has 
made  answer  to  the  questions  I  ask.  Answer 
first,  and  then  fill  your  quiver." 

Nakula  paid  no  heed.  He  drank.  The  next 
moment  he  fell  dead  among  the  reeds  that  grew 
at  the  brink  of  the  water. 

The  cranes  waded  in  the  pool.  Wild  bees 
hummed.  Deer  trotted  through  the  jungle.  The 
dead  prince  held  the  quiver  in  his  hand;  and  his 
four  brothers  waited. 

Finding  that  he  did  not  return,  the  king 
said: 

"Sahadev,  we  will  not  wait  longer.  I  know  not 
why  your  brother  delays.  Go  and  fetch  water 
for  us,  for  we  are  faint,  and  can  scarce  move. 
Follow  the  track  your  brother  went." 

When  Sahadev  reached  the  water  he  saw  the 
dead  youth,  and  his  heart  was  sore  troubled; 
yet  was  his  thirst  so  great  that  he  had  no  will  to 
stay  and  weep  over  his  lost  one,  and  he  knelt  to 
drink. 

"Halt,"  cried  a  loud  voice.  "Do  not  take  one 
drop  of  this  water  until  you  have  made  reply  to 
my  questions,  else  it  will  mean  death!" 

The  prince  said  not  a  word.  He  bent  over  the 
pool,  and  then  rolled  upon  the  earth  dead. 

Side  by  side  lay  the  brothers  —  the  twin  sons 
of  Madree  the  queen.  And  the  bear  of  the  woods 
crept  among  the  bushes  in  search  of  berries,  and 
the  gleam  of  the  tiger's  eyes  was  bright  in  the 
jungle. 


48   THE  WISDOM  OF  THE  HINDUS 

Two  brothers  dead;  three  brothers  living;  and 
dry  were  the  mouths  of  the  three. 

Said  the  king: 

*'Have  you  strength,  Arjuna,  brother  of  mine, 
to  go  to  the  pool  and  fetch  water?  Your  brother 
and  I  are  weak  with  thirst.  Oh,  haste,  Arjuna, 
haste!" 

When  Arjuna  saw  his  two  dead  brothers  he 
put  his  arrow  to  the  bow  and  looked  about  for 
the  foe  that  had  slain  them,  so  that  he  might 
slay  the  slayer.  But  he  saw  no  living  man.  Then 
the  thirst  came  so  strong  upon  him  that  he  must 
drink;   so  he  stooped  down. 

"Beware,"  cried  a  voice.  "Drink  not  until 
you  have  answered  my  questions.  To  drink  now 
will  be  your  doom." 

"Who  are  you,  vile  man?"  shouted  Arjuna;  and 
he  shot  one  arrow  this  way  among  the  reeds,  and 
another  among  the  trees;  and  he  pulled  out  darts 
from  his  bundle,  and  flung  them  up,  and  north 
and  south,  and  east  and  west;  but  he  saw  no 
man. 

"Ha,  ha,  ha,"  laughed  the  voice.  "You  can- 
not strike  me,  prince.  Answer,  if  you  wish  to 
live." 

Arjuna  knelt  and  was  about  to  drink.  He  also 
fell  dead. 

"Alas!"  sighed  the  king,  "they  come  not  back. 
What  can  have  happened?  Perhaps  they  are  all 
too  faint  to  walk.  Will  you,  dear  Bhima,  go  for 
drink?  " 


THE  WISDOM  OF  THE  HINDUS   49 

Then  Bhima  rose  slowly  and  crept  to  the  pool, 
and  he  was  in  great  sorrow  when  he  saw  the  three 
dead  youths;  but  he  was  so  parched  that  he 
could  not  stay  to  mourn. 

"Drink  not,"  said  the  voice.  **Let  not  water 
touch  your  hps  till  you  have  given  answer  to  my 
questions;    else  you  will  breathe  your  last!" 

And  Bhima  also  died. 

Silent  was  the  forest,  except  for  the  murmur 
of  bees  and  the  sounds  of  bird  and  beast;  and 
the  king  sat  in  pain  of  thirst.  At  last  he  arose, 
and  with  slow  steps  he  wended  his  way  to  the 
pool. 

Loud  was  his  wail  when  he  saw  the  four  dead 
men,  and  he  glanced  all  round  to  see  who  it  was 
that  smote  them,  but  he  could  discover  no  enemy. 
And  then  he  bent  towards  the  water  where  grew 
the  lilies. 

"Stay!"  cried  the  voice.  "Unless  you  answer 
my  questions  ere  you  drink,  death  will  fall  upon 
you;  such  is  the  law  of  this  place.  I,  the  old 
crane  with  the  red  crest,  rule  over  the  pool,  and 
I  dare  you  to  drink." 

"No  crane,"  replied  the  king,  "would  have  such 
power.  You  must  be  some  bad  genie.  Show 
yourself!" 

He  saw  the  crane  amid  the  reeds. 

"King,"  said  the  bird,  "I  am  indeed  a  genie. 
But  hearken  unto  my  warning.     Drink  not  yet." 

"Repeat  your  questions." 

"How  can  a  man  become  wise?" 


50   THE  WISDOM  OF  THE  HINDUS 

"By  learning  the  sacred  texts  of  the  hymns  — 

the  blessed  Vedas." 

"Who  is  he  that  is  not  rich,  though  he  looks 

well  and  fair?" 

"The  man  who  has  much  and  gives  naught.'* 
"What  is  heavier  than  the  world  and  higher 

than  the  clouds." 

"The  love  of  father  and  mother." 

"Whose  eyes  never  close?" 

"The  fish's  eyes." 

"Which  is  the  way  to  be  happy?" 

"To  say  the  truth  and  be  kind." 

"How  may  a  man  be  a  true  Brahman?" 

"Not  by  saying  texts  from  the  holy  scriptures; 

not  by  praying  many  prayers;    but  by  just  deeds 

and  right  life." 

These  and  other  questions  did  the  king  answer. 

Then  said  the  spirit  of  the  pool: 

"Well  have  you  spoken.     Drink." 

Then  said  the  spirit  of  the  pool  again : 

"Well  pleased  am  I  with  your  speech,  and  now 

I  give  you  a  boon.     You  may  name  which  you 

will  of  these  dead  men,  and  he  whom  you  choose 

shall  live." 

There  was  silence.     Said  the  king: 

"  I  will  choose  Nakula,  son  of  Madree." 

"But  he  is  only  your  half-brother.     Will  you 

not  choose  your  own   brother,    Bhima,   or  your 

own  brother,  Arjuna?     Did  you  not  love  them?" 
"Yea,  I  loved  them,"  said  the  king.     "But  I 

wish  that  Nakula  should  come  back  to  life." 


THE     WISDOM     OF     THE     HINDUS        5I 

"Why?" 

**  Because  he  is  the  son  of  Madree,  and  I  am 
the  son  of  Koontee.  Now,  after  the  thirteen  years 
of  wandering,  we  shall  return  to  our  home,  and 
the  two  queens  will  come  forth  to  see  us.  Two 
only  of  the  five  brethren  will  they  see.  And  if 
Madree  sees  that  both  are  the  sons  of  Koontee, 
and  she  learns  that  her  twin  sons  are  dead,  then 
will  her  heart  faint  and  be  like  to  break.  There- 
fore, O  spirit,  let  us  be  just  to  the  mother's  heart, 
and  let  one  son  of  each  mother  bring  gladness  to 
their  eyes." 

The  crane  was  no  more  seen.  But  as  it  fled 
away  its  voice  was  heard  saying  softly: 

"Noble-hearted  prince!  You  have  chosen  Na- 
kula  before  your  own  dearest  brothers,  and  you 
wished  to  be  just  rather  than  snatch  at  what 
would  best  please  your  own  soul.  Therefore  they 
all  shall  live!" 

And  the  four  brothers  rose  up. 

Be  master  of  thyself,  if  thou  wilt  be 
Servant  of  Duty.     Such  as  thou  shalt  see 
Not  self-subduing,  do  no  deeds  of  good 
In  youth  or  age,  in  household  or  in  wood. 
But  wise  men  know  that  virtue  is  best  bliss, 
And  all  by  some  one  way  may  reach  to  this. 
It  needs  not  men  should  pass  through  orders  four 
To  come  to  knowledge ;  —  doing  right  is  more 
Than  any  learning;    therefore  sages  say 
Best  and  most  excellent  is  Virtue's  way. 


52   THE  WISDOM  OF  THE  HINDUS 

There  is  naught  better  than  to  be 
With  noble  souls  in  company; 
There  is  naught  better  than  to  wend 
With  good  friends  faithful  to  the  end. 
This  is  the  love  whose  fruit  is  sweet, 
Therefore  to  bide  within  is  meet. 

The  constant  virtues  of  the  good  are  tenderness 

and  love 
To   all   that   lives  —  in   earth,    air,    sea  —  great, 

small  —  below,    above; 
Compassionate    of    heart,    they    keep    a    gentle 

thought   for   each. 
Kind  in  their  actions,  mild  in  will,  and  pitiful  of 

speech; 
Who  pitieth  not,  he  hath  not  faith;   full  many  an 

one  so  lives, 
But  when  an  enemy  seeks  help,  a  good  man  gladly 

gives. 

In  paths  of  peace  and  virtue 
Always  the  good  remain; 
And  sorrow  shall  not  stay  with  them, 
Nor  long  access  of  pain; 
At  meeting  or  at  parting 
Joys  to  their  bosom  strike; 
For  good  to  good  is  friendly, 
And  virtue  loves  her  like. 

The  great  sun  goes  his  journey 
By  their  strong  truth  impelled; 
By  their  pure  lives  and  penances 


THE     WISDOM     OF     THE     HINDUS      53 

Is  earth  itself  upheld; 
Of  all  which  live  and  shall  live 
Upon  its  hills  and  fields, 
True  hearts  are  the  protectors, 
For  virtue  saves  and  shields. 

Never  are  noble  spirits 
Poor  while  their  like  still  live; 
True  love  has  gems  to  render, 
And  virtue  wealth  to  give. 
Never  is  lost  or  wasted 
The  goodness  of  the  good; 
Never  against  a  mercy, 
Against  a  right  it  stood; 
And  seeing  this,  that  virtue 
Is  always  friend  to  all. 
The  virtuous  and  true-hearted, 
Men  their  protectors  call. 


SELECTIONS    FROM    THE 
RAM  AY  ANA 

EPIC  OF  RAMA,   PRINCE  OF   INDIA 

I 

THE   BRIDAL   OF   SITA 

The  Breaking  of  the  Bow 

JANAK,  monarch  of  Videha,  spake  his  message 

near  and  far,  — 
He  shall  win  my  peerless  Sita,  who  shall  bend  my 

bow  of  war,  — 

Suitors  came  from  farthest  regions,  warhke  princes 

known  to  fame, 
Vainly  strove  to  wield  the  weapon,  left  Videha  in 

their  shame. 

Viswa-mitra,  royal  rishi,  Rama  true  and  Laksh- 

man  bold, 
Came  to  fair  Mithila's  city  from  Ayodhya  famed 

of  old. 

Spake   in   pride   the   royal   rishi:     "Monarch   of 

Videha's  throne. 
Grant,  the  wondrous  bow  of  Rudra  be  to  princely 

Rama  shown." 

54 


THE  WISDOM  OF  THE  HINDUS  S^ 

Janak  spake  his  royal  mandate  to  his  lords  and 
warriors  bold: 

"Bring  ye  forth  the  bow  of  Rudra  decked  in  gar- 
lands and  in  gold!** 

And  his  peers  and  proud  retainers  waiting  on  the 

monarch's  call, 
Brought  the  great  and  goodly  weapon  from  the 

city's  inner  hall. 

Stalwart  men  of  ample  stature  pulled  the  mighty 

iron  car, 
In  which  rested  all-inviolate  Janak's  dreaded  bow 

of  war, 

And  where  midst  assembled  monarchs  sat  Videha's 

godhke  king, 
With  a  mighty  toil  and  effort  did  the  eight-wheeled 

chariot  bring. 

"This  the  weapon  of  Videha,"  proudly  thus  the 

peers  begun, 
"  Be  it  shewn  to  royal  Rama,  Dasa-ratha's  righteous 

sonT 


f" 


"This  the  bow,"  then  spake  the  monarch  to  the 

rishi  famed  of  old. 
To  the  true  and  righteous  Rama  and  to  Laksh- 

man  young  and  bold, 

"This  the  weapon  of  my  fathers  prized  by  kings 

from  age  to  age; 
Mighty  chiefs  and  sturdy  warriors  could  not  bend 

it,  noble  sage! 


56      THE.    WISDOM     OF     THE     HINDUS 

Gods  before  the  bow  of  Rudra  have  in  righteous 

terror  quailed, 
Rakshas  fierce  and  stout  Asuras  have  in   futile 

effort  failed, 

Mortal  man  will  struggle  vainly  Rudra' s  wondrous 

bow  to  bend, 
Vainly  strive  to  string  the  weapon  and  the  shining 

dart  to  send. 

Holy  saint  and  royal  rishi,  here  is  Janak's  ancient 

bow, 
Shew  it  to  Ayodhya's  princes,  speak  to  them  my 

kingly  vow!" 

Viswa-mitra   humbly   listened   to   the   words   the 

monarch  said, 
To  the  brave  and  righteous  Rama,  Janak's  mighty 

bow  displayed. 

Rama  lifted  high  the  cover  of  the  pond'rous  iron 

car, 
Gazed  with  conscious  pride  and  prowess  on  the 

mighty  bow  of  war. 

"Let  me,"  humbly  spake  the  hero,  "on  this  bow 

my  fingers  place, 
Let  me  lift  and  bend  the  weapon,  help  me  with 

your  loving  grace." 

"Be  it  so,"  the  rishi  answered,  "Be  it  so,"  the 

monarch  said. 
Rama   lifted   high   the   weapon   on   his   stalwart 

arms  displayed. 


THE  WISDOM  OF  THE  HINDUS   57 

Wond'ring  gazed  the  kings  assembled  as  the  son 

of  Raghu's  race 
Proudly  raised  the  bow  of  Rudra  with  a  warrior's 

stately  grace, 

Proudly  strung  the  bow  of  Rudra  which  the  kings 

had  tried  in  vain, 
Drew  the  cord  with  force  resistless  till  the  weapon 

snapped  in  twain! 

Like  the  thunder's  pealing  accent  rose  the  loud, 

terrific  clang, 
And  the  firm  earth  shook  and  trembled  and  the 

hills  in  echoes  rang. 

And  the  chiefs  and  gathered  monarchs  fell  and 

fainted  in  their  fear. 
And  the  men  of  many  nations  shook,  the  dreadful 

sound  to  hear! 

Pale  and  white  the  startled  monarchs  slowly  from 

their  terror  woke, 
And  with  royal  grace  and  greetings  Janak  to  the 

rishi  spoke: 

"Now  my  ancient  eyes  have  witnessed  wond'rous 

deed  by  Rama  done. 
Deed   surpassing  thought  or    fancy   wrought   by 

Dasa-ratha's  son. 

And  the  proud  and  peerless  princess,  Sita,  glory 

of  my  house, 
Sheds  on  me  an  added  lustre  as  she  weds  a  godlike 

spouse. 


58      THE     WISDOM     OF     THE     HINDUS 

True  shall  be  my  plighted  promise:    Sita,  dearer 

than  my  life, 
Won   by   worth   and   wond'rous   valour    shall  be 

Rama's  faithful  wife! 

Grant  us  leave,  O  royal  rishi,  grant  us  blessings 

kind  and  fair, 
Envoys  mounted  on  my  chariot  to  Ayodhya  shall 

repair, 

They  shall  speak  to  Rama's  father  glorious  feat 

by  Rama  done. 
They  shall  speak  to  Dasa-ratha,s  Sita  is  by  valour 

won, 

They  shall  say  the  noble  princes  safely  live  within 

our  walls. 
They  shall  ask  him  by  his  presence  to  adorn  our 

palace  halls!" 

Pleased  at  heart  the  sage  assented,  envoys  by  the 

monarch  sent, 
To  Ayodhya's  distant  city  with  the  royal  message 

went. 

The  Wedding 

Sage  VasishtKa  smed  i.  duty  placed  Videha's 

honoured  king, 
Viswa-mitra,   Sata-manda,   all  within   the  sacred 

ring. 

And  he  raised  the  holy  altar  as  the  ancient  writs 
ordain. 


THE     WISDOM     OF     THE     HINDUS       59 

Decked  and  graced  with  scented  garlands  grate- 
ful unto  gods  and  men, 

And  he  set  the  golden  ladles,  vases  pierced  by 

artists  skilled, 
Holy  censers  fresh  and  fragrant,  cups  with  sacred 

honey  filled, 

Sanka  bowls  and  shining  salvers,   arghya  plates 

for  honoured  guest. 
Parched  rice  arranged  in  dishes,  corn  unhusked 

that  filled  the  rest. 

And  with  careful  hand  Vasishtha  grass  around 
the  altar  flung, 

Offered  gift  to  lighted  Agni  and  the  sacred  man- 
tra sung! 

Softly  came  the  sweet-eyed  Sita,  —  bridal  blush 

upon  her  brow,  — 
Rama   in   his   manly   beauty   came   to   take   the 

sacred  vow, 

Janak  placed  his  beauteous  daughter  facing  Dasa- 

ratha's  son. 
Spake  with  father's  fond  emotion  and  the  holy 

rite  was  done; 

*'This  is  Sita,  child  of    Janak,   dearer  unto  him 

than  life, 
Henceforth  sharer  oj  thy  virtue,  be  she,  prince,  thy 

faithful  wife. 

Of  thy  weal  and  woe  partaker^  be  she  thine  in  every 
land, 


6o      THE     WISDOM     OF     THE     HINDUS 

Cherish  her  in  joy  and  sorrow,  clasp  her  hand  within 
thy  handf 

As  the  shadow  to  the  substance,  to  her  lord  is  Jaith- 

Jul  wife, 
And  my  Sita  best  of  women  jollows  thee  in  death  or 

lijer 

Tears  bedew  his  ancient  bosom,  gods  and  men 

his  wishes  share, 
And   he  sprinkles   holy  water  on  the  blest  and 

wedded  pair. 

Next  he  turned  to  Sita's  sister,  Urmila  of  beauty 

rare. 
And  to  Lakshman  young  and  valiant  spake  in 

accents  soft  and  fair: 

*^  Lakshman,   dauntless  in  thy  duty,   loved  oj  men 

and  Gods  above. 
Take  my  dear  devoted  daughter,  Urmila  oj  stainless 

love, 

Lakshman,  jearless  in  thy  virtue,  take  thy  true  and 

jaithjul  wije. 
Clasp  her  hand  within  thy  fingers,  be  she  thine  in 

death  or  lije!" 

To  his  brother's  child  Mandavi,  Janak  turned  with 
father's  love, 

Yielded  her  to  righteous  Bharat,  prayed  for  bless- 
ings from  above: 

"Bharat,  take  the  jair  Mandavi,  be  she  thine  in  death 
or  lije, 


THE     WISDOM     OF     THE     HINDUS      6l 

Clasp  her  hand  within  thy  fingers  as  thy  true  and 
'  faithful  wife!" 

Last  of  all  was  Sruta-kriti,  fair  in  form  and  fair 

in  face, 
And  her  gentle  name  was  honoured  for  her  acts  of 

righteous  grace, 

*'Take  her  by  the  hand,  Satrughna,  be  she  thine  in 
j  death  or  life, 

As  the  shadow  to  the  substance,  to  her  lord  is  faithful 
I  wife!'* 

Then   the  princes   held   the   maidens,   hand   em- 
braced in  loving  hand. 
And  Vasishtha  spake  the  mantra,  holiest  priest  in 
I  all  the  land. 

Days  of  joy  and  months  of  gladness  o'er  the  gentle 

Sita  flew. 
As  she  like  the  Queen  of  Beauty  brighter  in  her 

graces  grew. 

And  as  Vishnu  with  his  consort  dwells  in  skies, 
alone,  apart, 

Rama  in  a  sweet  communion  lived  in  Sita's  lov- 
ing heart! 


62      THE     WISDOM     OF     THE     HINDUS 

II 

THE   BANISHMENT   OF   RAMA 
Dasa-ratha  Chooses  Rama  as  Regent  ; 

IDUT   of    all    his    righteous    children    righteous  ' 

Rama  won  his  heart, 
As  Swayambhu,  of  all  creatures,  was  his  dearest, 

hohest  part. 

For  his  Rama  strong  and  stately  was  his  eldest 

and  his  best, 
Void  of  every  baser  passion  and  with  every  virtue 

blest! 

Soft  in  speech,  sedate  and  peaceful,  seeking  still 

the  holy  path, 
Calm  in  conscious  worth  and  valour,  taunt  nor 

cavil  waked   his  wrath. 

In  the  field  of  war  excelhng,  boldest  warrior  midst 

the  bold. 
In  the  palace  chambers  musing  on  the  tales  by 

elders  told. 

Faithful  to  the  wise  and  learned,  truthful  in  his 

deed  and  word, 
Rama   dearly   loved   his   people    and    his   people 

loved  their  lord! 

To  the  Brahmans  pure  and  holy  Rama  due  obei- 
sance made. 

To  the  poor  and  to  the  helpless  deeper  love  and 
honour  paid. 


THE  WISDOM  OF  THE  HINDUS   63 

Spirit  of  his  race  and  nation  was  to  high-soulcd 

Rama  given, 
Thoughts  that  widen  human  glory,  deeds  that  ope 

the  gates  of  heaven! 

Not  intent  on  idle  cavil  Rama  spake  with  purpose 

high, 
And  the  God  of  speech  might  envy  when  he  spake 

or  made  reply; 

In  the  learning  of  the  Vedas  highest  meed  and 

glory  won, 
In  the  skill  of  arms  the  father  scarcely  matched 

the  gallant  son! 

Taught  by  sages  and  by  elders  in  the  manners 
of  his  race, 

Rama  grew  in  social  virtues  and  each  soft  endear- 
ing grace, 

Taught  by  inborn  pride  and  wisdom  patient  pur- 
pose to  conceal. 

Deep  determined  was  his  effort,  dauntless  was  his 
silent  will! 

Dasa-ratha  marked  his  Rama  with  each  kingly 

virtue  blest. 
And  from  life-long  royal  duties  now  he  sought 

repose  and  rest: 

Shall  I  see  my  son  anointed,  seated  on  Kosala's 

throne, 
In  the  evening  of  my  life- time  ere  my  days  on 

earth  be  done, 


64      THE     WISDOM     OF     THE     HINDUS 

Shall  I  place  my  ancient  empire  in  the  youthful 

Rama's  care, 
Seek  for  me  a  higher  duty  and  prepare  for  life 

more  fair?" 

Pondering  thus  within  his  bosom  counsel  from  his 

courtiers  sought, 
And  to  crown  his  Rama  Regent  was  his  purpose 

and  his  thought. 

And  he  witnessed  Rama's  virtues  filling  all  the 

world  with  love. 
As  the  fuII-moon's  radiant  lustre  fills  the  earth 

from  skies  above! 

Dear  to  him  appeared  his  purpose,  Rama  to  his 

people  dear. 
Private   wish    and   public   duty   made   his   path 

serene  and  clear. 

Intrigue 

In  the  inner  palace  chamber   stood   the  proud 

and  peerless  queen. 
With  a  mother's  joy  Kaikeyi  gaily  watched  the 

festive  scene. 

But  with  deep  and  deadly  hatred  Manthara,  her 
nurse  and  maid. 

Marked  the  city  bright  with  banners,  and  in  scorn- 
ful accents  said: 

"Take  thy  presents  back,  Kaikeyi,  for  they  ill 
befit  the  day, 


THE  WISDOM  OF  THE  HINDUS  6^ 

And  when  clouds  of  sorrow  darken,  ill  beseems 
thee  to  be  gay, 

And   thy   folly   moves    my    laughter    though    an 

anguish  wakes  my  sigh, 
For  a  gladness  stirs  thy  bosom  when  thy  greatest 

woe  is  nigh! 

Who  that  hath  a  woman's  wisdom,  who  that  is  a 

prudent  wife. 
Smiles  in  joy  when  prouder  rival  triumphs  in  the 

race  of  life. 

How  can  hapless  Queen  Kaikeyi  greet  this  deed 
of  darkness  done, 

When  the  favoured  Queen  Kausalya  wins  the  em- 
pire for  her  son? 

Happy  is  the  Queen  Kausalya  in  her  regal  pomp 

and  state. 
And  Kaikeyi  like  a  bond-slave  must   upon  her 

rival  wait! 

Wilt  thou  do  her  due  obeisance  as  we  humble 

women  do. 
Will  thy  proud  and  princely  Bharat  as  his  brother's 

henchman  go. 

Will  thy  Bharat's  gentle  consort,  fairest  princess 

in  this  land, 
In  her  tears  and  in  her  anguish  wait  on  Sita's 

proud  command?" 

With  a  woman's  scornful  anger  Manthara  pro- 
claimed her  grief, 


66   THE  WISDOM  OF  THE  HINDUS 

With   a   mother's   love   for   Rama   thus    Kaikeyi 
answered  brief: 

"What  inspires  thee,  wicked  woman,  thus  to  rail 

in  bitter  tone, 
Shall  not  Rama,  best  and  eldest,  fill  his  father's 

royal  throne, 

What  alarms  thee,  crooked  woman,  in  the  happy 

rites  begun. 
Shall  not  Rama  guard  his  brothers  as  a  father 

guards  his  son?"  — 

Scorn  and  anger  shook  her  person  and  her  bosom 

heaved  a  sigh. 
As  in  wilder,  fiercer  accents  Manthara  thus  made 

reply: 

"But  a  danger  thus  ariseth  if  the  elder  wins  the 

throne; 
Haste   thee,    heedless   Queen    Kaikeyi,    save    the 

younger  and  thy  son! 

Speak    thy    mandate    to    thy    husband,    let    thy 

Bharat  rule  at  home, 
In  the  deep  and  pathless  jungle  let  the  banished 

Rama  roam. 

This  will  please  thy  ancient  father  and  thy  father's 

kith  and  kin. 
This    will    please    the    righteous    people,    Bharat 

knows  no  guile  or  sin! 

Speak  thy  mandate  to  thy  husband,  win  thy  son 
a  happy  fate. 


THE     WISDOM     OF     THE     HINDUS       67 

Doom  him  not  to  Rama's  service  or  his  unrelent- 
ing hate, 

Let  not   Rama   in   his   rancour  shed   a   younger 

brother's  blood, 
As  the  lion  slays  the  tiger  in  the  deep  and  echoing 

wood! 

With  the  magic  of  thy  beauty  thou  hast  won  thy 

monarch's  heart, 
Queen  Kausalya's  bosom  rankles  with  a  woman's 

secret  smart. 

Let  her  not  with  woman's  vengeance  turn  upon 

her  prouder  foe. 
And   as   crowned   Rama's   mother   venge   her   in 

Kaikeyi's  woe. 

Mark  my  word,   my  child  Kaikeyi,   must  these 

ancient  eyes  have  seen, 
Rama's   rule  is   death  to   Bharat,   insult  to   my 

honoured  Queen!" 

Like  a  slow  but  deadly  poison  worked  the  ancient 

nurse's  tears. 
And   a  wife's   undying   impulse   mingled  with   a 

mother's  fears, 

Deep  within  Kaikeyi's  bosom  worked  a  woman's 

jealous  thought. 
Speechless   in    her    scorn    and    anger    mourner's 

dark  retreat  she  sought. 


68    the    wisdom    of   the    hindus 
The  King  Seeks  the  Queen 


T. 


HROUGH  the  portico  of  splendour  graced  by 
silver,  tusk  and  gold, 
Radiant  with  his  thought  of  gladness  walked  the 
monarch  proud  and  bold. 

Through  the  hnes  of  scented  blossoms  which  by 

hmpid  waters  shone. 
And  the  rooms  with  seats  of  silver,  ivory  bench 

and  golden  throne, 

Through  the  chamber  of  confection,  where  each 

viand  wooed  the  taste, 
Every  object  in  profusion  as  in  regions  of  the  blest. 

Through    Kaikeyi's    inner   closet   lighted   with   a 

softened  sheen. 
Walked  the  king  with  eager  longing,  —  but  Kai- 

keyi  was  not  seen! 

Thoughts  of  love  and  gentle  dalliance  woke  within 

his  ancient  heart. 
And  the  magic  of  her  beauty  and  the  glamour  of 

her  art. 

With  a  soft  desire  the  monarch  vainly  searched 

the  vanished  fair. 
Found  her  not  in  royal  chamber,  found  her  not 

in  gay  parterre! 

Filled  with  love  and  longing  languor  loitered  not 

the  radiant  queen. 
In  her  soft,  voluptuous  chamber,  in  the  garden, 

grove  or  green, 


THE  WISDOM  OF  THE  HINDUS   69 

And  he  asked  the  faithful  warder  of  Kaikeyi,  loved 

and  lost, 
She  who  served  him  with  devotion  and  his  wishes 

never  crost. 

Spake  the  warder  in  his  terror   that  the  queen, 

with  rage  distraught. 
Weeping  silent  tears  of  anguish  had  the  mourner's 

chamber  sought. 

Thither  flew  the  stricken  monarch;    on  the  bare 

and  unswept  ground 
Trembling  with  tumultuous  passion  was  the  Queen 

Kaikeyi  found, 

On  the  cold,  uncovered  pavement  sorrowing  lay 

the  weeping  wife. 
Young  wife  of  an  ancient  husband,  dearer  than  his 

heart  and  hfe! 

"Wherefore  thus,  my  Queen  and  Empress,  sorrow- 
laden  in  thy  heart. 

Who  with  daring  shght  or  insult  seeks  to  cause 
thy  bosom  smart? 

Speak,  command  thy  king's  obedience,  and  thy 

wrath  will  melt  away. 
Like  the  melting  snow  of  winter  'neath'the  sun's 

reviving  ray!" 

Bhnded  was  the  ancient  husband  as  he  lifted  up 

her  head. 
Heedless  oath  and  word  he  phghted  that  her  wish 

should  be  obeyed. 


70    the    wisdom    of    the    hindus 

The  Queen's  Demand 

OCHEMING    for    a    fatal    purpose,    inly    then 

Kaikeyi  smiled, 
And    by    sacred    oath    and    promise    bound    the 

monarch  love-beguiled : 

"Thou  hast  given,   Dasa-ratha,   troth  and  word 

and  royal  oath, 
Three  and  thirty  Gods  be  witness,  watchers  of 

the  righteous  truth, 

Sun  and  Moon  and  Stars  be  witness,   Sky  and 

Day  and  sable  Night, 
Rolhng  Worlds  and  this  our  wide  Earth,  and  each 

dark  and  unseen  wight, 

Witness  Rangers  of  the  forest.  Household  Gods 

that  guard  us  both. 
Mortal  beings   and   Immortal,  —  witness  ye  the 

monarch's  oath. 

Ever  faithful  to  his  promise,  ever  truthful  in  his 

word, 
Dasa-ratha   grants   my   prayer,    Spirits    and   the 

Gods  have  heard! 

Call  to  mind,  O  righteous  monarch,  days  when  in 
a  bygone  strife. 

Warring  with  thy  foes  immortal  thou  hadst  al- 
most lost  thy  life. 

With  a  woman's  loving  tendance  poor  Kaikeyi 
cured  thy  wound, 


i'  \f[;.x  ',>' ; 


,¥T.- 


Rama  and  Sita  Enthroned  Attended  by  Rama's  Three  Broth- 
ers AND  the  Faithful  Hanauman   Receiving  His  Orders 


From  an  Oriental  Painting  in  the  British  Museum 


THE     WISDOM     OF     THE     HINDUS       7I 

Till  from  death  and  danger  rescued,  thou  wert 
by  a  promise  bound, 

Two  rewards  my  husband  offered,  what  my  loving 

heart  might  seek. 
Long  delayed  their  wished  fulfilment,  —  now  let 

poor  Kaikeyi  speak. 

And  if  royal  deeds  redeem  not  what  thy  royal 

hps  did  say. 
Victim    to   thy   broken   promise   Queen    Kaikeyi 

dies  to-day! 

By  these  rites  ordained  Jor  Ramaf  —  such  the  news 

my  meriials  bring,  — 
Let  my  Bharat,  and  not  Rama,  he  anointed  Regent 

King, 

Wearing  skins  and  matted  tresses,  in  the  cave  or 

hermit's  cell. 
Fourteen  years   in   DandaUs  forests   let   the   elder 

Rama  dwell. 

These  are  Queen  Kaikeyi  s  wishes,  these  are  boons 

Jor  which  I  pray, 
I  would  see  my  son  anointed,  Rama  banished  on 

this  day!*' 

The  King's  Lament 

W  HEREFORE  now  this  cruel  purpose  hath  a 

stainless  heart  defiled. 
Ruthless  wish  to  send  my  Rama  to  the  dark  and 

pathless  wild? 


72       THE     WISDOM     OF     THE     HINDUS 

Wherefore,  darkly-scheming  woman,  on  unright- 
eous purpose  bent. 

Doth  thy  cruel  causeless  vengeance  on  my  Rama 
seek  a  vent, 

Wherefore  seek  by  deeds  unholy  for  thy  son  the 
throne  to  win, 

Throne  which  Bharat  doth  not  covet,  —  black- 
ened by  his  mother's  sin? 

Shall  I  see  my  banished  Rama  mantled  in  the 

garb  of  woe, 
Reft  of  home  and  kin  and  empire  to  the  pathless 

jungle  go. 

Shall  I  see  disasters  sweeping  o'er  my  empire  dark 

and  deep, 
As  the  forces  of  a  foeman  o'er  a  scattered  army 

sweep? 

Shall  I  hear  assembled  monarchs  in  their  whis- 
pered voices  say. 

Weak  and  foolish  in  his  dotage,  Dasa-ratha  holds 
his  sway, 

Shall  I  say  to  righteous  elders  when  they  blame 

my  action  done. 
That  by  woman's  mandate  driven  I  have  banished 

thus  my  son? 

Queen    Kausalya,    dear-loved   woman!     she   who 

serves  me  as  a  slave, 
Soothes  me  like  a  tender  sister,  helps  me  like  a 

consort  brave, 


T 


THE     WISDOM     OF     THE     HINDUS      73 

As  a  fond  and  loving  mother  tends  me  with  a 

watchful  care, 
As  a  daughter  ever  duteous  doth  obeisance  sweet 

and  fair, 

When  my  fond  and  fair  Kausalya  asks  me  of  her 

banished  son, 
How   shall   Dasa-ratha   answer   for   the   impious 

action  done, — 

How  can  husband,  cold  and  cruel,  break  a  wife's 

confiding  heart. 
How  can  father,  false  and  faithless,  from  his  best 

and  eldest  part?" 

Coldly  spake  the  Queen  Kaikeyi:    **If  thy  royal 

heart  repent, 
Break  thy  word  and  plighted  promise,   let  thy 

royal  faith  be  rent. 

Truth-abiding   is   our   monarch,   so    I    heard   the 

people  say, 
And   his   word   is   all   inviolate,    stainless   virtue 

marks  his  sway. 

Let    it   now    be    known    to    nations,  —  righteous 

Dasa-ratha  lied, 
And  a  trusting,  cheated  woman  broke  her  loving 

heart  and  died!" 

Darker  grew  the  shades  of  midnight,  coldly  shone 

each  distant  star, 
Wilder  in  the  monarch's  bosom  raged  the  struggle 

and  the  war: 


74      THE     WISDOM     OF     THE     HINDUS 

"Starry  midnight,   robed   in  shadows!    give   my 

wearied  heart  rehef, 
Spread  thy  sable  covering  mantle  o'er  an  impious 

monarch's  grief, 

Spread  thy  vast  and  inky  darkness  o'er  a  deed  of 

nameless  crime, 
Reign  perennial  o'er  my  sorrows  heedless  of  the 

lapse  of  time. 

May  a  sinful  monarch  perish  ere  the  dawning  of 

the  day, 
O'er  a  dark  life  sin-polluted,  beam  not  morning's 

righteous  ray!" 

The  Sentence 

IVlORNING   came   and  duteous  Rama  to   the 

palace  bent  his  way, 
For  to  make  his  salutation  and  his  due  obeisance 

pay, 

And  he  saw  his  aged  father  shorn  of  kingly  pomp 
and  pride. 

And  he  saw  the  Queen  Kaikeyi  sitting  by  her  con- 
sort's side. 

Duteously  the  righteous  Rama  touched  the  an- 
cient monarch's  feet. 

Touched  the  feet  of  Queen  Kaikeyi  with  a  son's 
obeisance  meet. 

"Rama!"  cried  the  feeble  monarch,  but  the  tear 
bedimmed  his  eye, 


THE     WISDOM     OF     THE     HINDUS      75 

Sorrow  choked  his  failing  utterance  and  his  bosom 
heaved  a  sigh. 

Rama  started  in  his  terror  at  his  father's  grief  or 

wrath, 
Like  a  traveller  in  the  jungle  crossed  by  serpent  in 

his  path, 

Reft  of  sense  appeared  the  monarch,  crushed  be- 
neath a  load  of  pain, 

Heaving  oft  a  sigh  of  sorrow  as  his  heart  w^uld 
break  in  twain, 

Like  the  ocean  tempest-shaken,   like  the  sun  in 

ecKpse  pale. 
Like  a  crushed,  repenting  "rishi'*  when  his  truth 

and  virtue  fail! 

Breathless  mused  the  anxious  Rama,  —  what  foul 

action  hath  he  done, 
What   strange    anger    fills    his    father,    wherefore 

greets  he  not  his  son? 

"Speak,    my    mother,"    uttered    Rama,    "what 

strange  error  on  my  part, 
Unremembered   sin   or   folly   fills   with   grief  my 

father's  heart? 

Gracious  unto  me  is  father  with  a  father's  bound- 
less grace, 

Wherefore  clouds  his  altered  visage,  wherefore 
tears  bedew  his  face? 

Speak,  my  ever-loving  mother,  speak  the  truth 
for  thou  must  know, 


76      THE     WISDOM     OF     THE     HINDUS 

What  distress  or  deep  disaster  pains  his  heart  and 
clouds  his  brow?" 

Mother's  love  nor  woman's  pity  moved  the  deep- 
determined  queen, 

As  in  cold  and  cruel  accents  thus  she  spake  her 
purpose  keen: 

*' Grief  nor  woe  nor   sudden   ailment   pains   thy 

father  loved  of  old, 
But  he  fears  to  speak  his  purpose  to  his  Rama 

true  and  bold, 

And  his  loving  accents  falter  some  unloving  wish 

to  tell. 
Till   you    give   your   princely    promise,    you    will 

serve  his  mandate  well! 

Listen   more,    in   bygone   seasons,  —  Rama,  thou 

wert  then  unborn,  — 
I  had  saved  thy  royal  father,  he  a  gracious  boon 

had  sworn. 

But  his  feeble  heart  repenting,  is  by  pride  and 

passion  stirred. 
He  would  break   his   royal  promise   as   a  caitiff 

breaks  his  word. 

Years  have  passed  and  now  the  monarch  would 

his  ancient  word  forego, 
He  would  build  a  needless  causeway  when  the 

waters  ceased  to  flow! 

Truth  inspires  each  deed  attempted  and  each 
word  by  monarchs  spoke. 


THE     WISDOM     OF     THE     HINDUS       77 

Not  for  thee,  though  loved  and  honoured,  should  a 
royal  vow  be  broke. 

If  the  true  and  righteous  Rama  binds  him  by  his 

father's  vow, 
I  will  tell  thee  of  the  anguish  which  obscures  his 

royal  brow; 

If  thy  feeble  bosom  falter  and  thy  halting  purpose 

fail. 
Unredeemed  is  royal  promise  and  unspoken  is  my 

tale!" 

"Speak  thy  word,"  exclaimed  the  hero,  "and  my 

purpose  shall  not  fail, 
Rama  serves  his  father's  mandate  and  his  bosom 

shall  not  quail. 

Poisoned  cup  or  death  untimely,  —  what  the  cruel 
fates  decree,  — 

To  his  king  and  to  his  father  Rama  yields  obedi- 
ence free, 

Speak  my  father's  royal  promise,  hold  me  by  his 

promise  tied, 
Rama  speaks  and  shall  not  palter,  for  his  lips  have 

never  lied." 

Cold  and  clear  Kaikeyi's  accents  fell  as  falls  the 

hunter's  knife, 
"Listen  then  to  word  of  promise  and  redeem  it 

with  thy  life. 

Wounded  erst  by  foes  immortal,  saved  by  Queen 
Kaikeyi's  care, 


78      THE     WISDOM     OF     THE     HINDUS 

Two  great  boons   your   father  plighted   and  his 
royal  words  were  fair. 

I    have   sought  their   due   fulfilment,  —  brightly 

shines  my  Bharat's  star,  — 
Bharat  shall  be  Heir  and  Regent,  Rama  shall  be 

banished  far! 

//  thy  father  s  royal  mandate  thou  wouldst  list  and 

honor  still, 
Fourteen  years  in  Dandak^s  forest  live  and  wander 

at  thy  will, 

Seven  long  years  and  seven,  my  Rama,  thou  shalt  in 

the  jungle  dwell, 
Bark  of  trees  shall  be  thy  raiment  and  thy  home  the 

hermit's  cell. 

Over  fair  Kosala*s  empire  let  my  princely  Bharat 

reign. 
With  his  cars  and  steeds  and  tuskers,  wealth  and  gold 

and  armed  men! 

Tender-hearted  is  the  monarch,  age  and  sorrow 

dim  his  eye, 
And  the  anguish  of  a  father  checks  his  speech  and 

purpose  high. 

For  the  love  he  bears  thee,  Rama,  cruel  vow  he 

may  not  speak, 
I  have  spoke  his  will  and  mandate,  and  thy  true 

obedience  seek." 


THE     WISDOM     OF     THE     HINDUS       79 

Calmly  Rama  heard  the  mandate,  grief  nor  anger 
touched  his  heart, 

Calmly  from  his  father's  empire  and  his  home  pre- 
pared to  part. 

Ill 

THE    PARTING 
Rama  takes  Leave  from  Sita 

i>/EARLY  loved,  devoted  Sita!  daughter  of  a 
royal  line, 

Part  we  now,  for  years  of  wand' ring  in  the  path- 
less woods  is  mine, 

For  my  father,  promise-fettered,  to  Kaikeyi  yields 

the  sway, 
And  she  wills  her  son  anointed,  —  fourteen  years 

doth  Rama  stray. 

But  before  I  leave  thee,  Sita,  in  the  wilderness  to 

rove, 
Yield  me  one  more  tender  token  of  thy  true  and 

trustful  love! 

Serve  my  crowned  brother,   Sita,   as   a   faithful, 

duteous  dame, 
Tell  him  not  of  Rama's  virtues,  tell  him  not  of 

Rama's  claim, 

Since  my  royal  father  willeth,  —  Bharat  shall  be 
regent-heir. 

Serve  him  with  a  loyal  duty,  serve  him  with  obei- 
sance fair; 


80      THE     WISDOM     OF     THE     HINDUS 

Since  my  royal  father  willeth,  —  years  of  banish- 
ment be  mine, 

Brave  in  sorrow  and  in  suffering,  woman's  bright- 
est fame  be  thine! 

Keep  thy  fasts  and  vigils,  Sita,  while  thy  Rama  is 

away, 
Faith  in  Gods  and  faith  in  virtue  on  thy  bosom 

hold  their  sway. 

In  the  early  watch  of  morning  to  the  Gods  for 

blessings  pray, 
To  my  father,  Dasa-ratha,  honour  and  obeisance 

pay, 

To  my  mother.  Queen  Kausalya,  is  thy  dearest 

tendance  due, 
Offer  her  thy  consolation,  be  a  daughter  fond  and 

true! 

Listen,  Sita,  unto  Bharat  speak  no  heedless  angry 

word. 
He  is  monarch  of  Kosala  and  of  Raghu's  race  is 

lord. 

Crowned  kings  our  willing  service  and  our  faith- 
ful duty  own, 

Dearest  sons  they  disinherit,  cherish  strangers  near 
the  throne! 

Bharat's  will  with  deep  devotion  and  with  fault- 
less faith  obey. 

Truth  and  virtue  on  thy  bosom  ever  hold  their 
gentle  sway, 


THE     WISDOM     OF     THE     HINDUS      8l 

And  to  please  each  dear  relation,  gentle  Sita,  be 
it  thine; 

Part  we,  love!  for  years  of  wand'ring  in  the  path- 
less woods  is  mine!'* 


Woman's  Love 

iVAMA  spake,  and  soft-eyed  Sita,  ever  sweet  in 

speech  and  word. 
Stirred  by  loving  woman's  passion  boldly  answered 

thus  her  lord: 

"Do  I  hear  my  husband  rightly,  are  these  words 

my  Rama  spake, 
And    her   banished    lord    and    husband   will    the 

wedded   wife   forsake? 

Lightly  I  dismiss  the  counsel  which  my  lord  hath 

hghtly  said, 
For  it  ill  beseems  a  warrior  and  my  husband's 

princely  grade! 

For  the  faithful  woman  follows  where  her  wedded 

lord  may  lead, 
In  the  banishment  of  Rama,  Sita's  exile  is  decreed. 

Sire  nor  son  nor  loving  brother  rules  the  wedded 

woman  s  state. 
With  her  lord  she  falls  or  rises,  with  her  consort 

courts  her  fate. 

If  the  righteous  son  of  Raghu  wends  to  forests  dark 
and  dreary 


82      THE     WISDOM     OF     THE     HINDUS 

Sita  Steps  bejore  her  husband  wild  and  thorny  paths 
to  clear! 

Car  and  steed  and  gilded  palace,  vain  are  these 

to  woman's  life, 
Dearer  is  her  husband's  shadow  to  the  loved  and 

loving  wife! 

For  my  mother  often  taught  me  and  my  father 

often  spake, 
That  her  home  the  wedded  woman  doth  beside 

her  husband  make. 

As  the  shadow  to  the  substance,  to  her  lord  is 

faithful  wife. 
And  she  parts  not  from  her  consort  till  she  parts 

with  fleeting  life! 

Therefore  bid  me  seek  the  Jungle  and  in  pathless 

forests  roam. 
Where  the  wild  deer  freely  ranges  and  the  tiger 

makes  his  home. 

Happier  than  in  father's  mansions  in  the  woods 

will  Sita  rove. 
Waste  no  thought  on  home  or  kindred,  nestling 

in  her  husband's  love! 

Bid  me  seek  the  sylvan  greenwoods,  wooded  hills 

and  plateaus  high. 
Limpid  rills  and  crystal  nullas  as  they  softly  ripple 

by, 

And  where  in  the  lake  of  lotus  tuneful  ducks  their 
plumage  lave. 


THE     WISDOM     OF     THE     HINDUS      83 

Let  me  with  my  loving  Rama  skim  the  cool  trans- 
lucent wave! 

Years  will  pass  in  happy  union,  —  happiest  lot  to 

woman  given,  — 
Sita  seeks  not  throne  or  empire,  nor  the  brighter 

joys  of  heaven. 

Heaven  conceals  not  brighter  mansions  in  its  sunny 

fields  of  pride, 
Where  without  her  lord  and  husband  faithful  Sita 

would  reside! " 

Brother's  Faithfulness 

X  EARS  bedewed  the  face  of  Lakshman  as  he 
heard  what  Sita  said, 
And  he  touched  the  feet  of  Rama  and  in  gentle 
I  accents  prayed: 

**//  my  elder  and  his  lady  to  the  pathless  forests 
!  wend, 

Armed  with  bow  and  ample  quiver  Lakshman  will 

on  them  attend, 

I 

Where  the  wild  deer  range  the  forest  and  the  lordly 
i  tuskers  roam, 

And  the  bird  oj  gorgeous  plumage  nestles  in  its 
\  jungle  home. 

,  Dearer  Jar  to  me  these  woodlands  where  my  elder 
I  Rama  dwells, 

\  Than  the  homes  oJ  bright  Immortals  where  perennial 
bliss  prevails! 


84      THE     WISDOM     OF     THE     HINDUS 

Grant  me  then  thy  sweet  permission,  —  faithful 

to  thy  glorious  star, 
Lakshman    shall    not  wait  and    tarry  when    his 

Rama  wanders  far, 

Grant  me  then  thy  loving  mandate,  —  Lakshman 

hath  no  wish  to  stay, 
None  shall  bar  the  faithful  younger  when  the  elder 

leads  the  way!" 

IV 
IN   THE    FOREST.    SITA    LOST 

SURPA-NAKHA    IN    LoVE 

l\S    the    Moon    with    starry   Chitra    dwells    in 

azure  skies  above. 
In   his   lonesome   leafy    cottage    Rama   dwelt   in 

Sita's  love. 

And  with  Lakshman  strong  and  valiant,  quick  to 

labour  and  obey. 
Tales  of  bygone  times  recounting  Rama  passed 

the  livelong  day. 

And  it  so  befell,  a  maiden,  dweller  of  the  dark- 
some wood. 

Led  by  wand' ring  thought  or  fancy  once  before 
the  cottage  stood, 

Surpa-nakha,  Raksha  maiden,  sister  of  the  Raksha 

lord. 
Came  and  looked  with  eager  longing  till  her  soul 

was  passion-stirred! 


THE     WISDOM     OF     THE     HINDUS      85 

Looked    on    Rama    lion-chested,    mighty-armed, 

lotus-eyed. 
Stately  as  the  jungle  tusker,  with  his  crown  of 

tresses  tied. 

Looked  on  Rama  lofty-fronted,  with  a  royal  vis- 
age graced. 

Like  Kandarpa  young  and  lustrous,  lotus-hued 
and  lotus- faced! 

What   though    she    a   Raksha    maiden,    poor    in 

beauty,  plain  in  face. 
Fell  her  glances  passion-laden  on  the  prince  of 

peerless  grace. 

What  though  wild  her  eyes  and  tresses,  and  her 

accents  counselled  fear, 
Soft-eyed  Rama  fired  her  bosom,  and  his  sweet 

voice  thrilled  her  ear. 

What  though  bent  on  deeds  unholy,  holy  Rama 

won  her  heart. 
And,  for  love  makes  bold  a  female,  thus  did  she 

her  thoughts  impart: 

"Who    be   thou    in    hermit's   vestments,    in   thy 

native  beauty  bright. 
Friended  by  a  youthful  woman,  armed  with  thy 

bow  of  might. 

Who   be   thou   in   these  lone   regions  where   the 

Rakshas  hold  their  sway, 
Wherefore  in  a  lonely  cottage  in  this  darksome 

jungle  stay?" 


86      THE     WISDOM     OF     THE     HINDUS 

With  his  wonted  truth  and  candour  Rama  spake 

sedate  and  bold, 
And  the  story  of  his  exile  to  the  Raksha  maiden  J 

told:  f 

"Dasa-ratha  of  Ayodhya  ruled  with  Indra's  god- 
like fame, 

And  his  eldest,  first  born,  Rama,  by  his  mandate 
here  I  came, 

Younger  Lakshman  strong  and  valiant  doth  with 

me  these  forests  roam, 
And  my  wife,  Videha's  daughter,  Sita  makes  with 

me  her  home. 

Duteous  to  my  father's  bidding,  duteous  to  my 

mother's  will, 
Striving  in  the  cause  of  virtue  in  the  woods  we 

wander  still. 

Tell  me,  female  of  the  forest,  who  thou  be  and 

whence  thy  birth. 
Much  I  fear  thou  art  a  Raksha  wearing  various 

forms  on  earth!" 

"Listen,"  so  spake  Surpa-nakha,  "if  my  purpose 

thou  wouldst  know, 
I    am    Raksha,    Surpa-nakha,    wearing    various 

shapes  below, 

Know  my  brothers,   royal  Ravan,   Lanka's  lord 

from  days  of  old, 
Kumbha-karna    dread    and    dauntless    and    Bib- 

hishan  true  and  bold. 


THE     WISDOM     OF     THE     HINDUS      87 

Khara  and  the  doughty  Dushan  with  me  in  these 

forests  stray, 
But  by  Rama's  love  emboldened  I  have  left  them 

on  the  way! 

Broad  and  boundless  is  my  empire  and  I  wander 

in  my  pride, 
Thee  I  choose  as  lord  and  husband,  —  cast  thy 

human  wife  aside. 

Pale  is  Sita  and  misshapen,  scarce  a  warrior's 
worthy  wife, 

To  a  nobler,  lordlier  female  consecrate  thy  gal- 
lant hfe! 

Human  flesh  is  food  of  Rakshas!   weakhng  Sita  I 

will  slay. 
Slay   that   boy   thy   striphng   brother,  —  thee  as 

husband  I  obey. 

On  the  peaks  of  lofty  mountains,  in  the  forests 

dark  and  lone, 
We  shaH  range  the  boundless  woodlands  and  the 

joys  of  dalliance  prove!" 

Rama  heard  her  impious  purpose  and  a  gentle 

smile  repressed, 
To  the  foul  and  forward  female  thus  his  mocking 

words  addressed: 

"List,   O   passion-smitten   maiden!     Sita   is   my 

honoured  wife. 
With  a  rival  loved  and  cherished  cruel  were  thy 

wedded  hfe! 


88      THE     WISDOM     OF     THE     HINDUS  I 

But  no  consort  follows  Lakshman,  peerless  is  his 

comely  face, 
Dauntless  is  his  warlike  valour,  matchless  is  his 

courtly  grace. 

And  he  leads  no  wife  or  consort  to  this  darksome 
woodland  grove. 

With  no  rival  to  thy  passion  seek  his  ample- 
hearted  love!" 

Surpa-nakha    passion-laden    then    on    Lakshman 

turned  her  eye, 
But  in  merry  mocking  accents  smiling  Lakshman 

made  reply: 

**  Ruddy  in  thy  youthful  beauty  like  the  lotus  in 

her  pride, 
I  am  slave  of  royal  Rama,  would'st  thou  be  a 

vassal's  bride? 

Rather  be  his  younger  consort,  banish  Sita  from 

his  arms. 
Spurning  Sita's  faded  beauty   let  him  seek  thy 

fresher  charms. 

Spurning    Sita's    faded    graces    let    him    brighter 

pleasures  prove, 
Wearied  with  a  woman's  dalliance  let  him  court  a 

Raksha's  love!" 

Wrath  of  unrequited  passion  raged  like  madness 

in  her  breast. 
Torn  by  anger  strong  as  tempest  thus  her  answer 

she  addrest: 


THE     WISDOM     OF     THE     HINDUS      89 

"Are  these  mocking  accents  uttered,   Rama,   to 

insult  my  flame, 
Feasting  on  her  faded  beauty  dost  thou  still  revere 

thy  dame? 

But  beware  a  Raksha's  fury  and  an  injured  fe- 
male's wrath, 

Surpa-nakha  slays  thy  consort,  bears  no  rival  in 
her  path!" 

Surpa-nakha's  Revenge 

J.  HEN  the  humbled  Surpa-nakha  to  her  royal 
brother  hied, 
Spake  her  sorrows  unto  Ravan  and  Maricha  true 
and  tried. 

Shape  of  deer  unmatched  in  beauty  now  the  deep 

Maricha  wore, 
Golden  tints  upon  his  haunches,  sapphire  on  his 

antlers  bore. 

Till    the    woodland-wand' ring    Sita    marked    the 

creature  in  his  pride, 
Golden  was  his  neck  of  beauty,  silver  white  his 

flank  and  side! 

"Come,   my  lord  and  gallant  Lakshman,"   thus 

the  raptur'd  Sita  spake, 
"Mark  the  deer  of  wondrous  radiance  browsing 

by  the  forest  brake!" 

"Much  my  heart  misgives  me,  sister,"  Lakshman 
hesitated  still, 


90      THE     WISDOM     OF     THE     HINDUS 

"'Tis  some  deep  deceitful  Raksha  wearing  every 
shape  at  will, 

Monarchs   wand' ring   in   this   forest,   hunting   in 

this  lonely  glen, 
Oft  waylaid  by  artful  Rakshas  are  by  deep  devices 

slain, 

Bright  as  day-god  or  Gandharva,  woodland  scenes 

they  love  to  stray, 
Till  they  fall  upon  the  heedless,  quick  to  slaughter 

and  to  slay. 

Trust  me,  not  in  Jewelled  lustre  forest  creatures 

haunt  the  green, 
'Tis  some  maya  and  illusion,  trust  not  what  thy 

eyes  have  seen!" 

Vainly  spake  the  watchful  Lakshman  in  the  arts 

of  Rakshas  skilled, 
For  with  forceful  fascination  Sita's  inmost  heart 

was  thrilled. 

"Husband,    good    and    ever    gracious,"    sweetly 

thus  implored  the  wife, 
"  I  would  tend  this  thing  of  beauty,  —  sharer  of 

my  forest  life! 

I  have  witnessed  in  this  jungle  graceful  creatures 

passing  fair, 
Chowri  and  the  gentle  roebuck,  antelope  of  beauty 

rare, 

I   have  seen  the  lithesome   monkey   sporting  in 
the  branches'  shade. 


THE     WISDOM     OF     THE     HINDUS      QI 

Grizzly  bear  that  feeds  on  Mahua,  and  the  deer 
that  crops  the  blade, 

I  have  marked  the  stately  wild  bull  dash  into  the 

deepest  wood, 
And   the   Kinnar   strange   and   wondrous    as    in 

sylvan  wilds  he  stood. 

But  these  eyes  have  never  rested  on  a  form  so 

wondrous   fair, 
On  a  shape  so  full  of  beauty,  decked  with  tints  so 

rich  and  rare! 

If  alive  this  wary  creature  be  it,  husband,  hard  to 

take. 
Slay  him  and  his  skin  of  lustre  cherish  for  thy  Sita's 

sake. 

I  will  as  a  golden  carpet  spread  the  skin  upon  the 

grass, 
Sweet  memento  of  this  forest  when  our  forest  days 

will  pass!" 

Rama  bade  the  faithful  Lakshman  with  the  gentle 

Sita  stay. 
Long  through  woods  and  gloomy  gorges  vainly 

held  his  cautious  way, 

Vainly  set  the  snare  in  silence  by  the  lake  and  in 

the  dale, 
'Scaping  every  trap,  Maricha,  pierced  by  Rama's 

arrows  fell. 

Imitating  Rama's  accents  uttered  forth  his  dying 
cry: 


92      THE     WISDOM     OF     THE     HINDUS 

"Speed,  my  faithful  brother  Lakshman,  helpless 
in  the  woods  I  die!" 

Lakshman's  Departure 

JTlEARDST  that  distant  cry  of  danger?"  ques- 
tioned Sita  in  distress, 

*'Woe,  to  me!  who  in  my  frenzy  sent  my  lord  to 
wilderness, 

Speed,  brave  Lakshman,  help  my  Rama,  doleful 

was  his  distant  cry. 
And  my   fainting  bosom   falters   and   a  dimness 

clouds  my  eye! 

To  the  dread  and  darksome  forest  with  thy  keen- 
est arrows  speed, 

Help  thy  elder  and  thy  monarch,  sore  his  danger 
and  his  need. 

For  perchance  the  cruel  Rakshas  gather  round  his 

lonesome  path, 
As  the  mighty  bull  is  slaughtered  by  the  lions  in 

their  wrath!" 

Spake  the  hero:  "Fear  not,  Sita!  Dwellers  of  the 
azure  height, 

Rakshas  nor  the  jungle-rangers  match  the  peer- 
less Rama's  might, 

Rama  knows  no  dread  or  danger,  and  his  mandate 

still  I  own, 
And  I  may  not  leave  thee,  Lady,  in  this  cottage 

all  alone! 


THE     WISDOM     OF     THE     HINDUS       93 

Cast  aside  thy  causeless  terror;  in  the  sky  or  earth 

below, 
In  the  nether  regions,  Rama  knows  no  peer  or 

equal  foe. 

He  shall  slay  the  deer  of  jungle,  he  shall  voice  no 

dastard  cry, 
'Tis  some  trick  of  wily  Rakshas  in  this  forest  dark 

and  high! 

Sita,  thou  hast  heard  my  elder   bid  me  in  this 

cottage  stay, 
Lakshman  may  not  leave  thee.  Lady,  for  his  duty 

—  to  obey. 

Ruthless  Rakshas  roam  the  forest  to  revenge  their 

leader  slain, 
Various   are   their   arts   and   accents;    chase   thy 

thought  of  causeless  pain!" 

Sparkled  Sita's  eye  in  anger,  frenzy  marked  her 

speech  and  word, 
For  a  woman's  sense  is  clouded  by  the  danger  of 

her  lord: 

"Markest  thou  my  Rama's  danger  with  a  cold  and 
callous  heart, 

Courtest  thou  the  death  of  elder  in  thy  deep  de- 
ceitful art, 

In  thy  semblance  of  compassion  dost  thou  hide 
a  cruel  craft, 

As  in  friendly  guise  the  foeman  hides  his  death- 
compelling  shaft, 


94      THE     WISDOM     OF     THE     HINDUS 

Following  like  a  faithful  younger  in  this  dread  and 

lonesome  land, 
Seekest  thou  the  death  of  elder  to  enforce  his 

widow's  hand? 

False  thy  hope  as  foul  thy  purpose!     Sita  is  a 

faithful  wife, 
Sita  follows  saintly  Rama,  true  in  death  as  true 

in  life!" 

**  Daughter  of  Videha's  monarch,  —  pardon  if  I 

do  thee  wrong,  — 
Fickle  is  the  faith  of  woman,  poison-dealing  is 

her  tongue! 

And  thy  censure,  trust  me.  Lady,  scathes  me  like 

a  burning  dart, 
Free  from  guile  is  Lakshman's  purpose,  free  from 

sin  is  Lakshman's  heart. 

Witness  ye  my  truth  of  purpose,  unseen  dwellers 

of  the  wood, 
Witness,  I  for  Sita's  safety  by  my  elder's  mandate 

stood. 

Duteous  to  my  queen  and  elder,  I  have  toiled  and 
worked  in  vain. 

Dark  suspicion  and  dishonour  cast  on  me  a  need- 
less stain! 

Lady!     I   obey   thy  mandate,    to   my   elder   now  I 

go. 
Guardian  Spirits  oj  the  forest  watch  thee  from  each 

secret  Joe, 


THE     WISDOM     OF     THE     HINDUS      95 

Omens  dark  and  signs  oj  danger  meet  my  pained 
and  aching  sight. 

May  I  see  thee  by  thy  Rama,  guarded  by  his  con- 
quering might!'* 

Ra van's  Coming 

XvAVAN  watched  the  happy  moment  burning 

with  a  vengeful  spite, 
Came  to  sad  and  sorrowing  Sita  in  the  guise  of 

anchorite, 

Tufted  hair  and  russet  garment,  sandals  on  his 

feet  he  wore, 
And  depending  from  his  shoulders  on  a  staff  his 

vessel  bore. 

And  he  came  to  lonely  Sita,  for  each  warlike  chief 

was  gone. 
As  the  darkness  comes  to  evening  hghtless  from 

the  parted  Sun. 

Mute  and  still  were  forest  creatures  when  in  guise 

of  anchorite. 
Unto   Sita's   lonely   cottage  pressed   the   Raksha 

in  his  might. 

Mute  and  voiceless  was  the  jungle  as  he  cast  on 

her  his  eye. 
As  across  the  star  of  Chitra  planet  Sani  walks  the 

sky! 

Ravan  stood  in  hermit's  vestments,  —  vengeful 
purpose  unrevealed,  — 


g6      THE  WISDOM  OF  THE  HINDUS 

As  a  deep  and  darksome  cavern  is  by  grass  and 
leaf  concealed, 

Ravan  stood  sedate  and  silent,  and  he  gazed  on 

Rama's  queen, 
Ivory  brow  and  lip  of  coral,  sparkling  teeth  of 

pearly  sheen! 

Lighting  up  the  lonely  cottage  Sita  sat  in  radiance 

high, 
As  the  Moon  with  streaks  of  silver  fills  the  lonely 

midnight  sky, 

Lighting  up  the  gloomy  woodlands  with  her  eyes 

serenely  fair, 
With  her  bark-clad  shape  of  beauty  mantled  by 

her  raven  hair! 

Ravan  fired  by  impure  passion  fixed  on  her  his 

lustful  eye. 
And  the  light  that  lit  his  glances  gave  his  holy 

texts  the  lie, 

Ravan  in  his  flattering  accents,  with  a  soft  and 

soothing  art. 
Praised  the  woman's  peerless  beauty  to  subdue 

the  woman's  heart. 

"Art  thou  Sri  or  radiant  Gauri,  maid  of  Fortune 

or  of  Fame, 
Nymph  of  Love  or  sweet  Fruition,  what  may  be 

thy  sacred  name? 

On  thy  lips  of  ruddy  coral  teeth  of  tender  jasmine 
shine, 


THE  WISDOM  OF  THE  HINDUS   97 

In  thy  eyes  of  limpid  lustre  dwells  a  light  of  love 
divine, 

Tall  and  slender,  softly  rounded,  are  thy  limbs  of 

beauty  rare. 
Like  the  swelling  fruit  of  tala  heaves  thy  bosom 

sweetly  fair! 

Goddess  or  Gandharva  maiden  wears  no  brighter 

form  or  face. 
Woman  seen  by  eyes  of  mortals  owns  not  such 

transcendent  grace. 

Wherefore,  then,   in   lonesome   forest,  nymph   or 

maiden,  make  thy  stay. 
Where  the  jungle  creatures  wander  and  the  Raks- 

has  hold  their  sway? 

Royal  halls  and  stately  mansions  were  for  thee  a 
meeter  home, 

And  thy  steps  should  grace  a  palace,  not  in  path- 
less forest  roam, 

Blossoms   rich,   not  thorn  of  jungle,   decorate  ^a 

lady's  bower. 
Silken    robes,     not    sylvan    garments,     heighten 

beauty's  potent  power! 

Lady  of  the  sylvan  forest !  other  destiny  is  thine,  — 
As  a  bride  beloved  and  courted  in  thy  bridal  gar- 
ments shine. 

Choose  a  loved  and  lordly  suitor  who  shall  wait 
on  thee  in  pride. 


98   THE  WISDOM  OF  THE  HINDUS 

Choose  a  hero  worth  thy  beauty,  be  a  monarch's 
queenly  bride! 

Speak  thy  hneage,  heaven-descended!    who  may 

be  thy  parents  high, 
Rudras  or  the  radiant  Maruts,   Vasus  leaders  of 

the  sky, 

All  unworthy  is  this  forest  for  a  nymph  or  heavenly 

maid, 
Beasts  of  prey  infest  the  jungle,  Rakshas  haunt 

its  gloomy  shade, 

Lions  dwell  in  lonely  caverns,  tuskers  ford  the 

silent  lake, 
Monkeys  sport  on  pendant  branches,  tigers  steal 

beneath  the  brake. 

Wherefore  then  this  dismal  forest  doth  thy  fairy 

face  adorn. 
Who  art  thou  and  whence  descended,  nymph  or 

maid  or  goddess-born?" 

Ra van's  Wooing 

JL^ISTEN,  Brahman!'*  answered  Sita,  —  unsus- 
pecting in  her  mind 

That  she  saw  a  base  betrayer  in  a  hermit  seeming 
kind,  — 

"  I  am  born  of  royal  Janak,  ruler  of  Videha's  land, 
Rama  prince  of  proud  Kosala  by  his  valour  won 
my  hand. 


THE  WISDOM  OF  THE  HINDUS   99 

Years  we  passed  in  peaceful  pleasure  in  Ayodya's 

happy  clime, 
Rich  in  every  rare  enjoyment  gladsome  passed 

our  happy  time, 

Till  the  monarch  Dasa-ratha,  —  for  his  days  were 

almost  done,  — 
Wished  to  crown  the  royal  Rama  as  his  Heir  and 

Regent  son. 

But  the  scheming  Queen  Kaikeyi  claimed  a  long- 
forgotten  boon, 

That  my  consort  should  be  exiled  and  her  son 
should  fill  the  throne. 

She  would  take  no  rest  or  slumber,  nourishment 

of  drink  or  food, 
Till  her  Bharat  ruled  the  empire,  Rama  banished 

to  the  wood! 

Lion  in  his  warlike  valour,  hermit  in  his  saintly 

vow, 
Lakshman    with    his    honoured    elder    wanders 

through  the  forest  now. 

Rest  thee  here,  O  holy  Brahman,  rich  in  piety  and 

fame, 
Till  the  forest- ranging  brothers  greet  thee  with 

the  forest  game. 

Speak,  if  so  it  please  thee,  father,  what  great  rishi 
claims  thy  birth. 

Wherefore  in  this  pathless  jungle  wand'rest  friend- 
less on  this  earth?" 


100      THE     WISDOM     OF     THE     HINDUS 

"Brahman  nor  a  righteous  rishi,''   royal  Ravan 

made  reply, 
"Leader  of  the  wrathful  Rakshas,  Lanka's  lord 

and  king  am  I, 

He   whose   valour   quells    the   wide-world,    Gods 

above  and  men  below, 
He  whose  proud  and  peerless  prowess   Rakshas 

and  Asuras  know! 

But  thy   beauty's   golden  lustre,   Sita,   wins  my 

royal  heart. 
Be  a  sharer  of  my  empire,  of  my  glory  take  a 

part. 

Many   queens   of  queenly   beauty   on   the   royal 

Ravan  wait. 
Thou  shalt  be  their  reigning  empress,  thou  shalt 

own  my  regal  state! 

Lanka  girt  by  boundless  ocean  is  of  royal  towns 

the  best. 
Seated  in  her  pride  and  glory  on  a  mountain's 

towering  crest. 

And  in  mountain  paths  and  woodlands  thou  shalt 

with  thy  Ravan  stray. 
Not  in  Godavari's  gorges  through  the  dark  and 

dreary  day. 

And  five  thousand  gay-dressed  damsels  shall  upon 

my  Sita  wait. 
Queen  of  Ravan's  true  affection,  proud  partaker 

of  his  state!" 


THE     WISDOM     OF     THE     HINDUS       lOI 

Sparkled  Sita's  eyes  in  anger  and  a  tremor  shook 

her  frame, 
As  in  proud  and  scornful  accents  answered  thus 

the  royal  dame: 

"Know'st  thou  Rama  great  and  godlike,  peerless 

hero  in  the  strife, 
Deep,    uncompassed,    like    the    ocean?  —  I    am 

Rama's  wedded  wife! 

Know'st  thou  Rama  proud  and  princely,  sinless 

in  his  saintly  life, 
Stately  as  the  tall  Nyagradha?  —  I   am  Rama's 

wedded  wife! 

Mighty-armed,   mighty-chested,   mighty  with  his 

bow  and  sword, 
Lion  midst  the  sons  of  mortals,  —  Rama  is  my 

wedded  lord! 

Stainless  as  the  Moon  in  glory,  stainless  in  his 

deed  and  word. 
Rich   in    valour   and   in   virtue,  —  Rama   is   my 

wedded  lord! 

Sure  thy  fitful  life  is  shadowed  by  a  dark  and 

dreadful  fate. 
Since   in   frenzy  of  thy  passion   courtest  thou   a 

warrior's  mate, 

Tear  the  tooth  of  hungry  lion  while  upon  the  calf 

he  feeds, 
Touch  the  fang  of  deadly  cobra  while  his  dying 

victim  bleeds, 


102      T  a  t  ,''*^^  i  S  1>  O  J^     O  F     THE     HINDUS 

Aye  uproot  the  solid  mountain  from  its  base  of 

rocky  land, 
Ere  thou  win  the  wife  of  Rama,  stout  of  heart 

and  strong  of  hand! 

Hurl  thyself  upon  the  ocean  from  a  towering  peak 

and  high, 
Snatch  the  orbs  of  day  and  midnight  from  their 

spheres  in  azure  sky. 

Tongues  of  flaming  conflagration  in  thy  flowing 

dress  enfold, 
Ere  thou  take  the  wife  of  Rama  to  thy  distant 

dungeon  hold, 

Ere  thou  seek  to  insult  Rama  unrelenting  in  his 

wrath. 
O'er  a  bed  of  pikes  of  iron  tread  a  softer  easier 

path!" 

Ra van's  Triumph 

V  AIN    her    threat   and    soft    entreaty,    Ravan 

held  her  in  his  wrath, 
As  the  planet  Budha  captures  fair  Rokini  in  his 
path, 

By  his  left  hand  tremor-shaken,  Ravan  held  her 

streaming  hair, 
By  his  right  the  ruthless  Raksha  lifted  up  the 

fainting  fair! 

Unseen  dwellers  of  the  woodlands  watched  the 
dismal  deed  of  shame, 


THE     WISDOM     OF     THE     HINDUS       IO3 

Marked  the  mighty-armed  Raksha  lift  the  poor 
and  helpless  dame, 

Seat  her  on   his   car   celestial  yoked  with   asses 

winged  with  speed, 
Golden  in  its  shape  and  radiance,  fleet  as  Indra's 

heavenly  steed! 

Angry  threat  and  sweet  entreaty  Ravan  to  her 

ears  addressed, 
As  the  strugghng   fainting  woman  still   he  held 

upon  his  breast. 

Vain    his    threat    and    vain    entreaty,    "Rama! 

Rama!"  still  she  cried, 
To  the  dark  and  distant  forest  where  her  noble 

lord  had  hied. 

Then   arose   the   car   celestial   o'er   the   hill   and 

wooded  vale, 
Like  a  snake  in  eagle's  talons  Sita  writhed  with 

piteous  wail. 

Dim  and  dizzy,  faint  and  faltering,  still  she  sent 
her  piercing  cry. 

Echoing  through  the  boundless  woodlands,  peal- 
ing to  the  upper  sky: 

"Save  me,  mighty-armed  Lakshman,  stainless  in 

thy  heart  and  deed. 
Save  a  faithful  wife  and  woman  from  a  Raksha's 

lust  and  greed. 

True  and  faithful  was  thy  warning,  —  false  and 
foul  the  charge  I  made. 


1 04      THE     WISDOM     OF     THE     HINDUS 

Pardon,  friend,  an  erring  sister,  pardon  words  a 
woman  said! 

Help  me,  ever  righteous  Rama,  duty  bade  thee 

yield  thy  throne, 
Duty  bids  thee  smite  the  sinful,  save  the  wife  who 

is  thy  own. 

Thou  art  king  and  stern  chastiser  of  each  deed  of 

sin  and  shame. 
Hurl  thy  vengeance  on  the  Raksha  who  insults 

thy  faithful  dame! 

Deed  oj  sin,  unrighteous  Ravan,  brings  in  time  its 

dreadful  meed. 
As  the  young  corn  grows  and  ripens  from  the  small 

and  living  seed, 

For  this  deed  of  insult,  Ravan,  in  thy  heedless  Jolly 

done. 
Death  oj  all  thy  race  and  kindred  thou  shalt  reap 

from  Raghus  son! 

Ah,   my  Rama,  mighty-armed!     vengeance   soon 

shall  speed  thy  way. 
When  thou   hearest,   helpless   Sita   is   by   Ravan 

torn  away! 

And   thou   royal   bird,   Jatayu,   witness    Ravan' s 

deed  of  shame. 
Witness  how  he  courts  destruction,  stealing  Rama's 

faithful  dame, 

Rama  and  the  gallant  Lakshman  soon  shall  find 
their  destined  prey, 


THE     WISDOM     OF     THE     HINDUS       IO5 

When  they  know  that  trusting  Sita  is  by  Ravan 
torn  away!" 

Vainly  wept  the  anguished  Sita;    vain  Jatayu  in 

his  wrath, 
Fought  with  beak  and  bloody  talons  to  impede 

the  Raksha's  path, 

Pierced  and  bleeding  fell  the  vulture;    Ravan  fled 

with  Rama's  bride, 
Where  amidst  the  boundless  ocean  Lanka  rose  in 

towering  pride! 

V 

THE   QUEST   FOR   SITA 
Friends  in  Misfortune 

JLONG  and  loud  lamented  Rama  by  his  lone- 
some cottage  door, 

Janasthana's  woodlands  answered,  Panchavati's 
echoing  shore, 

Long  he  searched  in  wood  and  jungle,  mountain 

crest  and  pathless  plain, 
Till  he  reached  the  Malya  mountains  stretching 

to  the  southern  main. 

There    Sugriva    king    of   Vanars,    Hanuman    his 

henchman  brave. 
Banished  from  their  home  and  empire  lived  within 

the  forest  cave, 

To  the  exiled  king  Sugriva,  Hanuman  his  purpose 
told, 


I06      THE     WISDOM     OF     THE     HINDUS 

As  he  marked  the  pensive  Rama  wand' ring  with 
his  brother  bold: 

"Mark  the  sons  of  Dasa-ratha  banished  from 
their  royal  home, 

Duteous  to  their  father's  mandate  in  these  path- 
less forests  roam, 

By  a  monarch's  stainless  duty  people's  love  the 

monarch  won, 
By  a  woman's  false  contrivance  banished  he  his 

eldest  son! 

True  to  duty,  true  to  virtue,   Rama  passed  his 

forest  life, 
Till  a  false  perfidious  Raksha  stole  his  fair  and 

faithful  wife, 

And  the  anguish-stricken  husband  seeks  thy  friend- 
ship and  thy  aid,  — 

Mutual  sorrow  blends  your  fortunes,  be  ye  friends 
in  mutual  need!" 

Bold  Sugriva  heard  the  counsel,  and  to  righteous 

Rama  hied. 
And  the  princes  of  Ayodhya  with  his  greetings 

gratified : 

"We//  /  know  thee,  righteous  Rama,  soul  of  piety 

and  love. 
And  thy  duty  to  thy  father  and  thy  Jaith  in  Gods 

above, 

Fortune  favours  poor  Sugriva,  Rama  courts  his 
humble  aid. 


THE     WISDOM     OF     THE     HINDUS       IO7 

In  our  deepest  direst  danger  be  our  truest  Jriend- 
ships  made! 

Equal  is  our  Jatejul  fortune,  —  /  have  lost  a  queenly 

wife, 
Banished  from  Kishkindha  s  empire  here  I  lead  a 

forest  life. 

Pledge  of  love  and  true  alliance,  Rama,  take  this 

proffered  band. 
Banded  by  a  common  sorrow  we  shall  fall  or  stoutly 

stand! 

For  my  tyrant  brother  Bali  rules  Kishkindha  all 

alone, 
Forced  my  wife  from  my  embraces,  drove  me  from 

my  father's  throne, 

Trembhng  in  my  fear  and  anguish  I  endure  a  Hfe 

of  woe, 
Render  me  my  wife  and  empire  from  my  brother 

and  my  foe!" 

"Not  in  vain  they  seek  my  succour,"  so  the  gallant 

Rama  said, 
"Who  with  love  and  offered  friendship  seek  my 

counsel  and  my  aid. 

Not  in  vain  these  ghstening  arrows  in  my  ample 

quiver  shine, 
Bah  dies  the  death  of  tyrants,  wife  and  empire 

shall  be  thine. 

Quick  as  indra's  forked  lightning  are  these  arrows 
feather-plumed, 


I08      THE     WISDOM     OF     THE     HINDUS 

Deadly  as  the  hissing  serpent  are  these  darts  with 
points  illumed, 

And  this  day  shall  not  be  ended  ere  it  sees  thy  brother 
Jail, 

As  by  lurid  lightning  severed  sinks  the  crest  oj  moun- 
tain tall!  — 

Ah,  my  lost  and  loving  Sita!  writhing  in  a  Raksha's 

power, 
As  the  lightning  shakes  and  quivers  in  this  dark 

tempestuous  shower, 

Shadows  thicken  on  the  prospect,  flower  and  leaf 

are  wet  with  rain. 
And  each  passing  object,  Lakshman,  wakes  in  me 

a  thought  of  pain! 

Joyously  from  throne  and  empire  with  my  Sita  I 

could  part. 
As  the  stream  erodes  its  margin,  Sita's  absence 

breaks  my  heart! 

Rain   and   tempest   cloud   the   prospect   as   they 

cloud  my  onward  path. 
Dubious  is  my  darksome  future,   mighty  is  my 

foeman's  wrath! 

Ravan  monarch  of  the  Rakshas,  —  so  Jatayu  said 
and  died,  — 

In  some  unknown  forest  fastness  doth  my  sorrow- 
ing Sita  hide. 

But  Sugriva  true  and  faithful  seeks  the  Raksha's 
secret  hold. 


THE     WISDOM     OF     THE     HINDUS       IO9 

Firm  in  faith  and  fixed  in  purpose  we  will  face  our 
foeman  bold!"  — 

Past  the  rains,  the  marshalled  Vanars  gathered 

round  Sugriva  bold, 
And  unto  a  gallant  chieftain  thus  the  king  his 

purpose  told: 

"Brave  in  war  and  wise  in  counsel!  take  ten  thou- 
sand of  my  best. 

Seek  the  hiding-place  of  Ravan  in  the  regions  of 
the  East. 

Seek  each  ravine  rock  and  forest  and  each  shadowy 

hill  and  cave. 
Far  where  bright  Sarayu*s  waters  mix  with  Ganga's 

ruddy  wave, 

And  where  Jumna's  dark  blue  waters  ceaseless  roll 

in  regal  pride. 
And  the  Sone  through  leagues  of  country  spreads 

its  torrent  far  and  wide!"  — 

SiTA    IN   THE    ASOKA    GaRDENS 

V^ROSSED     the     ocean's      boundless     waters, 

Hanuman  in  duty  brave. 
Lighted    on    the    emerald    island   girdled    by    the 

sapphire  wave, 

And  in  tireless  quest  of  Sita  searched  the  margin 

of  the  sea, 
In  a  dark   Asoka  garden   hid   himself  within  a 

tree. 


no   THE  WISDOM  OF  THE  HINDUS 

By  the  rich  and  royal  mansion  Hanuman  his 
eyes  did  rest 

On  a  woman  sad  and  sorrowing  in  her  sylvan  gar- 
ments drest, 

Like  the  moon  obscured  and  clouded,  dim  with 

shadows  deep  and  dark, 
Like  the  smoke-enshrouded  red  fire,  dying  with  a 

feeble  spark, 

Like  the  tempest-pelted  lotus  by  the  wind  and 
torrent  shaken, 

Like  the  beauteous  star  Rohini  by  a  graha  over- 
taken ! 

Fasts  and  vigils  paled  her  beauty,  tears  bedimmed 

her  tender  grace, 
Anguish  dwelt  within  her  bosom,  sorrow  darkened 

on  her  face. 

And  she  hved  by  Rakshas  guarded,  as  a  faint  and 

timid  deer. 
Severed   from   her   herd   and   kindred   when   the 

prowhng  wolves  are  near. 

And  her  raven  locks  ungathered  hung  behind  in 
single  braid,  j 

And  her  gentle  eye  was  Hghtless,  and  her  brow  was 
hid  in  shade! 

**This  is  she!  the  peerless  princess,  Rama's  con- 
sort loved  and  lost, 

This  is  she!  the  saintly  Sita,  by  a  cruel  fortune 
crost," 


THE     WISDOM     OF     THE     HINDUS       III 

Hanuman  thus  thought  and  pondered:    '*0n  her 

graceful  form  I  spy, 
Gems  and  gold  by  sorrowing  Rama  oft  depicted 

with  a  sigh, 

On  her  ears  the  golden  pendants  and  the  tiger's 

sharpened  tooth. 
On   her   arms   the   jewelled   bracelets,   tokens   of 

unchanging  truth, 

On  her  pallid  brow  and  bosom  still  the  radiant 
jewels  shine, 

Rama  with  a  sweet  affection  did  in  early  days  en- 
twine! 

Hermit's  garments  clothe  her  person,  braided  is 

her  raven  hair. 
Matted  bark  of  trees  of  forest  drape  her  neck  and 

bosom  fair. 

And  a  dower  of  dazzling  beauty  still  bedecks  her 

peerless  face. 
Though  the  shadowing  tinge  of  sorrow  darkens  all 

her  earlier  grace! 

This  is  she!  the  soft-eyed  Sita,  wept  with  unavail- 
ing tear. 

This  is  she!  the  faithful  consort,  unto  Rama  ever 
dear, 

Unforgetting  and  unchanging,  truthful  still  in  deed 

and  word, 
Sita  in  her  silent  suffering  sorrows  for  her  absent 

lord, 


112      THE     WISDOM     OF     THE     HINDUS 

Still  for  Rama,  lost  but  cherished,  Sita  heaves  the 

choking  sigh, 
Sita  lives  for  righteous  Rama,  for  her  Rama  she 

would  die!" 

Rama's  Token 

J.   IS  no  dream's  deceitful  whisper!"     Hanuman 
spake  to  the  dame. 
As   from   darksome   leafy   shelter   he   to   Rama's 
consort  came, 

"Rama's  messenger  and  vassal,  token  from  thy 

lord  I  bring, 
Mark   this   bright   ring,    jewel-lettered   with   the 

dear  name  of  thy  king. 

For  the  loved  and  cherished  Sita  is  to  Rama  ever 

dear, 
And  he  sends  his  loving  message  and  his  force  is 

drawing  near!" 

Sita  held  that  tender  token  from  her  loved  and 

cherished  lord, 
And  once  more  herself  she  fancied  to  his  loving 

arms  restored. 

And  her  pallid  face  was  lighted  and  her  soft  eye 

sent  a  spark. 
As  the  Moon  regains  her  histre  freed  from  Rahus 

shadows  dark! 

And  with  voice  of  deep-emotion  in  each  softly 
whispered  word, 


( 


THE     WISDOM     OF     THE     HINDUS       II3 

Spake  her  thoughts  in  gentle  accents  of  her  con- 
sort and  her  lord: 

** Messenger  of  love  of  Rama!     Dauntless  is  thy 

deed  and  bold, 
Thou   hast  crossed  the   boundless   ocean  to  the 

Raksha's  castled  hold, 

Thou  hast  crossed  the  angry  billows  which  con- 
fess no  monarch's  sway. 

O'er  the  face  of  rolling  waters  found  thy  unresisted 
way, 

Thou  hast  done  what  living  mortal  never  sought 
to  do  before. 

Dared  the  Raksha  in  his  island,  Ravan  in  his  sea- 
girt shore! 

Speak,  if  Rama  lives  in  safety  in  the  woods  or  by 

the  hill, 
And  if  young  and  gallant  Lakshman  faithful  serves 

his  brother  still, 

Speak,  if  Rama  in  his  anger  and  his  unforgiving 
ire, 

Hurls  destruction  on  my  captor  like  the  world- 
consuming  fire? 

Doth  my  husband  seek  alliance  with  each  wild 

.  and  warlike  chief, 
Striving  for  a  speedy  vengeance  and   for  Sita's 
quick  relief. 

Doth  he  stir  the  warlike  races  to  a  fierce  and 
vengeful  strife, 


114      THE     WISDOM     OF     THE     HINDUS 

Dealing  death  to  ruthless  Rakshas  for  this  insult 
on  his  wife, 

Doth  he  still  in  fond  remembrance  cherish  Sita 

loved  of  yore, 
Nursing  in  his  hero-bosom  tender  sorrows  ever- 

morer     —  j 

"I  will  swear,  my  gentle  Lady,  Rama's  vengeance   1 

draweth  nigh, 
Thou  shalt  see  his  beaming  visage  like  the  Lord  of 

Midnight  Sky, 

Firm  in  purpose  Rama  waiteth  on  the  Prasra- 

vana  hill. 
As   upon   the   huge   Airavat,    indra;     motionless 

and  still! 

Flesh  oj  deer  nor  forest  honey  tasteth  Rama  true  and 

hold. 
Till  he  rescues  cherished  Sita  from  the  Raksha*s 

castled  hold, 

Thoughts  oj  Sita  leave  not  Rama  dreary  day  or  dark- 
some night, 

Till  his  vengeance  deep  and  dreadful  crushes  Ravan 
in  his  might. 

Forest  flower  nor  scented  creeper  pleases  Rama's 
anguished  heart. 

Till  he  wins  his  wedded  consort  by  his  death-com- 
pelling dart!" 


the    wisdom    of   the    hindus     ii5 

Sita's  Token 

JL  OKEN  from    her  raven   tresses  Sita    to  the 
Vanar  gave, 
Hanuman    with    dauntless    valour    crossed    once 
more  the  ocean  wave, 

Where  in  Prasra-vana's  mountain  Rama  with  his 
brother  stayed, 

Jewel  from  the  brow  of  Sita  by  her  sorrowing  con- 
sort laid, 

Spake  of  Ravan's  foul  endearment  and  his  loath- 
some loving  word. 

Spake  of  Sita's  scorn  and  anger  and  her  truth  unto 
her  lord. 

Tears  of  sorrow  and  affection  from  the  warrior's 

eyehds  start. 
As  his  consort's  loving  token  Rama  presses  to  his 

heart! 

"Hanuman,  my  friend  and  comrade,  lead  me  to 

the  distant  isle, 
Where  my  soft-eyed  Sita  hngers  midst  the  Rakshas 

dark  and  vile, 

Where  my  true  and  tender  consort  hke  a  lone 

and  stricken  deer. 
Girt  by  Rakshas  stern  and  ruthless  sheds  the  un- 

avaihng  tear. 


Il6      THE     WISDOM     OF     THE     HINDUS 

Where  she  weeps  in  ceaseless  anguish,  sorrow- 
stricken,  sad  and  pale, 

Like  the  Moon  by  dark  clouds  shrouded  then  her 
light  and  lustre  fail! 

Speak  again,  my  faithful  henchman,  loving  mes- 
sage of  my  wife. 

Like  some  potent  drug  her  accents  renovate  my 
fainting  life, 

Arm  thy  forces,  friend  Sugriva,  Rama  shall  not 

brook  delay, 
While  in  distant  Lanka's  confines  Sita  weeps  the 

livelong  day. 

Marshal  forth  thy  bannered  forces,  cross  the 
ocean  in  thy  might, 

Rama  speeds  on  wings  of  vengeance  Lanka's  im- 
pious lord  to  smite!" 

[Bibhishan,  Ravan's  youngest  brother,  requested  his  brother 
not  to  fight  Rama.] 

Anger  swelled  in  Ravan's  bosom  as  he  cast  his 

blood-red  eye 
On  Bibhishan  calm  and  fearless,  and  he  spake  in 

accents  high: 

'*  Rather  dwell  with  open  Joemen  or  in  homes  where 

cobras  haunt. 
Than  with  faithless  friends  who  falter  and  whom 

fears  of  danger  daunt! 


THE     WISDOM     OF     THE     HINDUS       II7 

0,  the  love  oj  near  relations!  — false  and  faithless, 

full  of  guile,  — ■ 
How  they  sorrow  at  my  glory,  at  my  danger  how 

they  smile. 

How  they  grieve  with  secret  anguish  when  my  lof- 
tier virtues  shine, 

How  they  harbour  jealous  envy  when  deserts  and 
fame  are  mine. 

How  they  scan  with  curious  vision  every  fault  that 

clouds  my  path, 
How  they  wait  with   eager   longing  till  I  fall  in 

Fortune's  wrath! 

Rain-drops  fall  upon  the  lotus  but  unmingling  hang 

apart. 
False  relations  round  us  gather  but  they  blend  not 

heart  with  heart. 

Winter  clouds  are  big  with  thunder  but  they  shed  no 

freshening  rain. 
False  relations  smile  and  greet  us  but  their  soothing 

words  are  vain, 

Bees  are  tempted  by  the  honey  but  from  flower  to 

flower  they  range. 
False  relations  share  our  favour  but  in  secret  seek 

a  change! 

Lying  is  thy  speech,  Bibhishan,  secret  envy  lurks 

within, 
Thou  wouldst  rule  thy  elder's  empire,  thou  wouldst 

wed  thy  elder's  queen, 


Il8      THE     WISDOM     OF     THE     HINDUS 

Take    thy    treason    to    the    foemen,  —  brother's 

blood  I  may  not  shed,  — 
Other  Raksha  craven-hearted  by  my  royal  hands 

had  bled!" 


[Lanka  was  seiged  by  Ravan's  army.  Both  parties 
fought  bravely.  Both  Rama  and  Lertshan  were  severely 
wounded  and  were  about  to  die.  Ravan  took  his  beloved 
son  Indajit  and  his  dear  brother  Kembhutarna  in  the  war. 
Ravan  himself  entered  the  battle  field  three  times.  The 
third  battle  of  Ravan's  was  fierce  indeed.] 


Ravan's  Last  Battle  and  Fall 


G( 


rODS  and   mortals  watched   the   contest  and 
the  heroes  of  the  war, 
Ravan   speeding   on   his   chariot,    Rama   on   the 
heavenly  car, 

And   a   fiercer   form   the   warriors   in   their   fiery 

frenzy  wore, 
And  a  deeper  weight  of  hatred  on  their  anguished 

bosoms  bore. 

Clouds  of  dread  and  deathful  arrows  hid  the  radi- 
ant face  of  sky, 

Darker  grew  the  day  of  combat,  fiercer  grew  the 
contest  high! 

Pierced  by  Ravan's  pointed  weapons  bleeding 
Rama  owned  no  pain, 

Rama's  arrows  keen  and  piercing  sought  his  foe- 
man's  life  in  vain, 


THE     WISDOM     OF     THE     HINDUS       II9 

Long  the  dubious  battle  lasted,  and  with  wilder 

fury  fraught, 
Wounded,  faint,  and  still  unyielding,  blind  with 

wrath  the  rivals  fought, 

Pike  and  club  and  mace  and  trident  'scaped  from 

Ravan's  vengeful  hand, 
Spear  and  arrows  Rama  wielded,  and  his  bright 

and  flaming  brand! 

Long  the  dubious  battle  lasted,  shook  the  ocean, 

hill  and  dale. 
Winds  were  hushed  in  voiceless  terror  and  the 

livid  sun  was  pale. 

Still  the  dubious  battle  lasted,  until  Rama  in  his 

ire, 
Wielded  Brahma's  deathful  weapon  flaming  with 

celestial  fire! 

Weapon  which  the  Saint  Agastya  had  unto  the 

hero  given, 
Winged  as  lightning  dart  of  Indra,  fatal  as  the 

bolt  of  heaven, 

Wrapped  in  smoke  and  flaming  flashes,  speeding 

from  the  circled  bow. 
Pierced  the  iron  heart  of  Ravan,  laid  the  lifeless 

hero  low, 

And  a  cry  of  pain  and  terror  from  the  Raksha 

ranks  arose, 
And  a  shout  from  joying  Vanars  as  they  smote 

their  fleeing  foest 


120      THE     WISDOM     OF     THE     HINDUS 

Heavenly  flowers  in  rain  descended  on  the  red 

and  gory  plain, 
And  from  unseen  harps  and  timbrels  rose  a  soft 

celestial  strain, 

And  the  ocean  heaved  in  gladness,  brighter  shone 

the  sunht  sky. 
Soft   and   cool   the   gentle   zephyrs   through   the 

forest  murmured  by. 

Sweetest  scent  and  fragrant  odours  wafted  from 

celestial  trees, 
Fell  upon  the  earth  and  ocean,   rode  upon  the 

laden  breeze! 

Voice   of  blessing   from   the   bright   sky   fell   on 

Raghu's  valiant  son,  — 
** Champion  of  the  true  and  righteous!    now  thy 

noble  task  is  done!" 

Ordeal  by  Fire 

V  OR  she  dwelt  in  Ravan's  dwelling,  —  rumour 

clouds  a  woman's  fame  — 
Righteous  Rama's  brow  was  clouded,  saintly  Sita 

spake  in  shame: 

"Wherefore   spake   ye   not,    my    Rama,    if  your 

bosom  doubts  my  faith, 
Dearer  than  a  dark  suspicion  to  a  woman  were 

her  death! 

Wherefore,   Rama,   with  your  token   came  your 
vassal  o'er  the  wave, 


THE     WISDOM     OF     THE     HINDUS       121 

To  assist  a  fallen,  woman  and  a  tainted  wife  to 
save, 

Wherefore  with  your  mighty  forces  crossed  the 
ocean  in  your  pride, 

Risked  your  life  in  endless  combats  for  a  sin- 
polluted  bride? 

Hast  thou,  Rama,  all  forgotten?  —  Saintly  Janak 

saw  my  birth. 
Child  of  harvest-bearing  furrow,  Sita  sprang  from 

Mother  Earth, 


As  a  maiden  true  and  stainless  unto  thee  I  gave 

my  hand. 
As  a  consort  fond  and  faithful  roved  with  thee 

from  land  to  land! 

But    a   woman    pleadeth    vainly    when   suspicion 

clouds  her  name, 
Lakshman,  if  thou  lov'st  thy  sister,  light  for  me 

the  funeral  flame. 

When  the  shadow   of  dishonour  darkens   o'er  a 

woman's   life. 
Death  alone  is  friend  and  refuge  of  a  true  and 

trustful  wife. 

When  a  righteous  lord  and  husband  turns  his  cold 

averted  eyes. 
Funeral  flame  dispels  suspicion,  honour  lives  when 

woman  dies!" 

Dark  was  Rama's  gloomy  visage  and  his  lips  were 
firmly  sealed. 


122      THE     WISDOM     OF     THE     HINDUS 

And  his  eye  betrayed  no  weakness,  word  dis- 
closed no  thought  concealed, 

Silent  heaved  his  heart  in  anguish,  silent  drooped 

his  tortured  head, 
Lakshman  with  a  throbbing  bosom  funeral  pyre 

for  Sita  made, 

And  Videha's  sinless  daughter  prayed  unto  the 

Gods  above. 
On  her  lord  and  wedded  consort  cast  her  dying 

looks  of  love! 

"//  in  act  and  thought,"  she  uttered,  '*/  am  true 
unto  my  name. 

Witness  oj  our  sins  and  virtues,  may  this  Fire  pro- 
tect my  fame! 

IJ  a  Jalse  and  lying  scandal  brings  a  Jaithjul  woman 
shame. 

Witness  oj  our  sins  and  virtues,  may  this  Fire  pro- 
tect my  fame! 

IJ  in  lije-long  loving  duty  I  am  free  Jrom  sin  and 
blame. 

Witness  oJ  our  sins  and  virtues,  may  this  Fire  pro- 
tect my  fame! 

Fearless  in  her  faith  and  valour  Sita  stepped  upon 

the  pyre. 
And  her  form  of  beauty  vanished  circled  by  the 

clasping  fire, 

And  an  anguish  shook  the  people  like  the  ocean 
tempest-tost. 


THE     WISDOM     OF     THE     HINDUS       1 23 

'Old  and  young  and  maid  and  matron  wept  for 
Sita  true  and  lost, 

For  bedecked  in  golden  splendour  and  in  gems  and 

rich  attire, 
Sita  vanished  in  the  red  fire  of  the  newly  hghted 

pyre! 

Rishis  and  the  great  Gandharvas,  Gods  who  know 
I        each  secret  deed. 

Witnessed  Sita's  high  devotion  and  a  woman's 
lofty  creed, 

A.nd  the  earth  by  ocean  girdled  with  its  wealth  of 

teeming  life. 
Witnessed  deed  of  dauntless  duty  of  a  true  and 

stainless  wife! 


S 


Virtue  Triumphant 


t 


LOW  the  red  flames  rolled  asunder,  God  of 
Fire  incarnate  came, 

olding  in  his  radiant  bosom  fair  Videha's  sin- 
less dame, 


[Mot  a  curl  upon  her  tresses,  not  a  blossom  on  her 
i        brow, 

Not  a  fibre  of  her  mantle  did  with  tarnished  lustre 
I        glow ! 

jWitness  of  our  sins  and  virtues,  God  of  Fire  incar- 
nate spake. 

Bade  the  sorrow-stricken  Rama  back^^his  sinless 
wife  to  take: 


1 24       THE     WISDOM     OF     THE     HINDUS 

"Ravan  in  his  impious  folly  forced  from  thee  thy 
faithful  dame, 

Guarded  by  her  changeless  virtue,  Sita  still  re- 
mains the  same, 

Tempted  oft  by  female  Rakshas  in  the  dark  and 

dismal  wood. 
In  her  woe  and  in  her  sadness  true  to  thee  hath 

Sita  stood, 

Courted  oft  by  royal  Ravan  in  the  forest  far  and 

lone, 
True  to  wedded  troth  and  virtue  Sita  thought  of 

thee  alone, 

Pure  is  she  in  thought  and  action,  pure  and  stain- 
less, true  and  meek, 

I,  the  witness  of  all  actions,  thus  my  sacred  man- 
date speak!" 

Rama's  forehead  was  unclouded  and  a  radiance 

lit  his  eye. 
And  his  bosom  heaved  in  gladness  as  he  spake  in 

accents  high: 

"Never  from  the  time  I  saw  her  in  her  maiden 

days  of  youth. 
Have   I   doubted   Sita's   virtue,   Sita's   fixed  and  '. 

changeless  truth, 

I  have  known  her  ever  sinless,  —  let  the  world 

her  virtue  know. 
For  the  God  of  Fire  is  witness  to  her  truth  and  I 

changeless  vow! 


THE     WISDOM     OF     THE     HINDUS       1 25 

Ravan  in  his  pride  and  passion  conquered  not  a 
woman's  love, 

For  the  virtuous  hke  the  bright  fire  in  their  na- 
tive radiance  move, 

R.avan  in  his  rage  and  folly  conquered  not  a  faith- 
ful wife. 

For  hke  ray  of  sun  unsulhed  is  a  righteous  woman's 
hfe, 

3e  the  wide  world  now   a  witness,  —  pure  and 

stainless  is  my  dame, 
ilama  shall  not  leave  his  consort  till  he  leaves  his 

righteous  fame!" 

.n  his  tears  the  contrite  Rama  clasped  her  in  a 

soft  embrace, 
Vnd  the  fond  forgiving  Sita  in  his  bosom  hid  her 

face! 


BHAGARAD    GITA-SONG 
CELESTIAL 

Arjuna  Asks,  —  How  Can  He  Kill  Good  Men 

in  Battle? 


H< 


.OW  can  I,  in  the  battle,  shoot  with  shafts 
On  Bhishma,  or  on  Drona,  —  O  thou  Chief!  — 
Both  worshipful,  both  honourable  men? 

Better  to  live  on  beggar's  bread 

With  those  we  love  alive, 
Than  taste  their  blood  in  rich  feasts  spread, 

And  guiltily  survive! 
Ah !  were  it  worse  —  who  knows?  —  to  be 

Victor  or  vanquished  here, 
When  those  confront  us  angrily 

Whose  death  leaves  hving  drear? 

In  pity  lost,  by  doubtings  tossed. 
My  thoughts  —  distracted  —  turn 

To  Thee,  the  Guide  I  reverence  most. 
That  I  may  counsel  learn: 

I  know  not  what  would  heal  the  grief 
Burned  into  soul  and  sense, 

If  I  were  earth's  unchallenged  chief  — 

A  god  —  and  these  gone  hence! 

126 


THE     WISDOM     OF     THE     HINDUS       I27 

Krishna  Answers 

Thou   grievest  where  no  grief  should   be!   thou 

speak'st 
Words  lacking  wisdom!  for  the  wise  in  heart 
Mourn  not  for  those  that  live,  nor  those  that  die, 
Nor  I,  nor  thou,  nor  any  one  of  these, 
Ever  was  not,  nor  ever  will  not  be, 
For  ever  and  for  ever  afterwards. 
All,  that  doth  live,  lives  always!  To  man's  frame 
As  there  come  infancy  and  youth  and  age, 
So  come  there  raisings-up  and  layings-down 
Of  other  and  of  other  life-abodes. 
Which  the  wise  know,  and  fear  not. 

The  Soul  which  is  not  Moved 

JL  HE  soul  that  with  a  strong  and  constant  calm 
Takes  sorrow  and  takes  joy  indifferently. 
Lives  in  the  life  undying!   That  which  is 
Can  never  cease  to  be;    that  which  is  not 
Will  not  exist.     To  see  this  truth  of  both 
Is  theirs  who  part  essence  from  accident, 
Substance  from  shadow.     Indestructible, 
Learn  thou!  the  life  is,  spreading  life  through  all; 
It  cannot  anywhere,  by  any  means. 
Be  anywise  diminished,  stayed,  or  changed. 

Never  the  spirit  was  born;    the  spirit  shall  cease 
to  be  never; 
Never  was  time  it  was  not;   End  and  Beginning 
are  dreams! 


128      THE     WISDOM     OF     THE     HINDUS 

Birthless  and  deathless  and  changeless  remaineth 
the  spirit  for  ever; 
Death  hath  not  touched  it  at  all,  dead  though 
the  house  of  it  seems! 

Nay,  but  as  when  one  layeth 

His  worn-out  robes  away. 
And,  taking  new  ones,  sayeth, 

"These  will  I  wear  to-day!" 
So  putteth  by  the  spirit 

Lightly  its  garb  of  flesh, 
And  passeth  to  inherit 

A  residence  afresh. 

Spiritual  Life 

X  SAY  to  thee  weapons  reach  not  the  Life; 
Flame  burns  it  not,  waters  cannot  o'erwhelm. 
Nor  dry  winds  wither  it.     Impenetrable, 
Unentered,  unassailed,  unharmed,  untouched, 
Immortal,  all-arriving,  stable,  sure. 
Invisible,  ineffable,  by  word 
And  thought  uncompassed,  ever  all  itself. 
Thus  is  the  Soul  declared!  How  wilt  thou,  then,  — 
Knowing  it  so,  —  grieve  when  thou  shouldst  not 
grieve? 

How,  if  thou  hearest  that  the  man  new-dead 
Is,  like  the  man  new-born,  still  living  man  — 
One  same,  existent  Spirit  —  wilt  thou  weep? 
The  end  of  birth  is  death;    the  end  of  death 


.-a^.^fi^®->.^s;j^a,j5t{Si 


Krishna  Playing  His  Pipe 


THE     WISDOM     OF     THE     HINDUS       I2ij 

Is  birth;    this  is  ordained!    and  mournest  thou, 
Chief  of  the  stalwart  arm!    for  what  befalls 
Which  could  not  otherwise  befall?    The  birth 
Of  living  things  comes  unperceived;    the  death 
Comes   unperceived;    between  them,   beings  per- 
ceive: 
What  is  there  sorrowful  herein,  dear  Prince? 


Krishna  Tells  Arjuna  not  to  Shun  the 

Fray 


T. 


HIS  Life  within  all  living  things,  my  Prince! 
Hides  beyond  harm;    scorn  thou  to  suffer,  then, 
For  that  which  cannot  suffer.     Do  thy  part! 
Be  mindful  of  thy  name,  and  tremble  not ! 
Nought  better  can  betide  a  martial  soul 
Than  lawful  war;    happy  the  warrior 
To  whom  comes  joy  of  battle  —  comes,  as  now, 
Glorious  and  fair,  unsought;    opening  for  him 
A  gateway  unto  Heav'n.     But,  if  thou  shunn'st 
This  honourable  field  —  a  Kshattriya  — 

If,  knowing  thy  duty  and  thy  task,  thou  bidd'st 
Duty  and  task  go  by  —  that  shall  be  sin! 
And  those  to  come  shall  speak  thee  infamy 
F^rom  age  to  age;    but  infamy  is  worse 
For  men  of  noble  blood  to  bear  than  death! 
The  chiefs  upon  their  battle-chariots 
Will  deem  'twas  fear  that  drove  thee   from  the 
fray. 


130    the    wisdom    of    the    hindus 

Krishna  Explains  Yoga  to  Arjuna 

JTaEAR  now  the  deeper  teaching  of  the  Yog, 
Which  holding,  understanding,  thou  shalt  burst 
Thy  Karmabandh,  the  bondage  of  wrought  deeds. 
Here  shall  no  end  be  hindered,  no  hope  marred, 
No  loss  be  feared :    yea,  a  little  faith  — 
Shall  save  thee  from  the  anguish  of  thy  dread. 
Here,  Glory  of  the  Kurus!  shines  one  rule  — 
One  steadfast  rule  —  while  shifting  souls  have  laws 
Many  and  hard 

Specious,  but  wrongful  deem 
The  speech  of  those  ill-taught  ones  who  extol 
The  letter  of  their  Vedas,  saying,  *'This 
Is  all  we  have,  or  need;'*    being  weak  at  heart 
With  wants,  seekers  of  Heaven :    which  comes  — 

they  say  — 
As  "fruit  of  good  deeds  done;"    promising  men 
Much  profit  in  new  births  for  works  of  faith; 
In  various  rites  abounding;    following  whereon 
Large    merit    shall    accrue    towards    wealth    and 

power; 
Albeit,  who  wealth  and  power  do  most  desire 
Least  fixity  of  soul  have  such,  least  hold 
On  heavenly  meditation.     Much  these  teach 
From  Veda,  concerning  the  "three  qualities;" 


But  thou,  be  free  of  the  "three  qualities," 
Free  of  the  "pairs  of  opposites,"  and  free 
From  that  sad  righteousness  which  calculates 


THE     WISDOM     OF     THE     HINDUS       I3I 

Self-ruled,  Arjuna!  simple,  satisfied! 
Look!  like  as  when  a  tank  pours  water  forth 
To  suit  all  needs,  so  do  these  Brahmans  draw 
Text  for  all  wants  from  tank  of  Holy  Writ. 

But  thou,  want  not!  ask  not!    Find  full  reward 
Of  doing  right  in  right!    Let  right  deeds  be 
Thy   motive,    not    the    fruit   which    comes    from 

them. 
And  live  in  action!    Labour!    Make  thine  acts 
Thy  piety,  casting  all  self  aside, 
Contemning  gain  and  merit;    equable 
In  good  or  evil:    equability 
Is  Yog,  is  piety! 

Right  Thought 

X  ET,  the  right  act 
Is  less,  far  less,  than  the  right-thinking  mind. 
Seek  refuge  in  thy  soul;    have  there  thy  heaven! 
Scorn  them  that  follow  virtue  for  her  gifts! 
The  mind  of  pure  devotion  —  even  here  — 
Casts  equally  aside  good  deeds  and  bad, 
Passing  above  them.     Unto  pure  devotion 
Devote  thyself;    with  perfect  meditation 
Comes  perfect  act,  and  the  right-hearted  rise  — 
More  certainly  because  they  seek  no  gain  — 
Forth  from  the  bands  of  body,  step  by  step, 
To  highest  seats  of  bliss.     When  thy  firm  soul 
Hath  shaken  off  those  tangled  oracles 
Which  ignorantly  guide,  then  shall  it  soar 


132      THE     WISDOM     OF     THE     HINDUS 

To  high  neglect  of  what's  denied  or  said, 
This  way  or  that  way,  in  doctrinal  writ. 
Troubled  no  longer  by  the  priestly  lore, 
Safe  shall  it  live,  and  sure;    steadfastly  bent 
On  meditation.     This  is  Yog  —  and  Peace! 

When  one,  O  Prithas  Son!  — 
Abandoning  desires  which  shake  the  mind  — 
Finds  in  his  soul  full  comfort  for  his  soul, 
He  hath  attained  the  Yog  —  that  man  is  such ! 
In  sorrows  not  dejected,  and  in  joys 
Not  overjoyed;    dwelling  outside  the  stress 
Of  passion,  fear,  and  anger;   fixed  in  calms 
Of  lofty  contemplation;  —  such  an  one 
Is  Muni,  is  the  Sage,  the  true  Recluse! 
He  who  to  none  and  nowhere  overbound 
By  ties  of  flesh,  takes  evil  things  and  good 
Neither  desponding  nor  exalting,  such 
Bears  wisdom's  plainest  mark! 

Yet  may  it  chance, 
O  Son  of  Kunti!  that  a  governed  mind 
Shall  some  time  feel  the  sense-storms  sweep,  and 

wrest 
Strong  self-control  by  the  roots.     Let  him  regain 
His  kingdom!  let  him  conquer  this,  and  sit 
On  Me  intent.    That  man  alone  is  wise 
Who  keeps  the  mastery  of  himself!    If  one 
Ponders  on  objects  of  the  sense,  there  springs 
Attraction;    from  attraction  grows  desire, 
Desire  flames  to  fierce  passion,  passion  breeds 


THE     WISDOM     OF     THE     HINDUS       I33 

Recklessness;   then  the  memory  —  all  betrayed  — 

Lets  noble  purpose  go,  and  saps  the  mind, 

Till  purpose,  mind,  and  man  are  all  undone.  ^ 


Bi 


Tranquillity 


>UT,  if  one  deals  with  objects  of  the  sense 
Not  loving  and  not  hating,  making  them 
Serve  his  free  soul,  which  rests  serenely  lord, 
Lo!  such  a  man  comes  to  tranquilhty 
And  out  of  that  tranquillity  shall  rise 
The  end  and  healing  of  his  earthly  pains. 
Since  the  will  governed  sets  the  soul  at  peace. 

And  like  the  ocean,  day  by  day  receiving 

Floods  from  all  lands,  which  never  overflows; 

Its  boundary-line  not  leaping,  and  not  leaving. 
Fed  by  the  rivers,  but  unswelled  by  those;  — 

So  is  the  perfect  one!  to  his  soul's  ocean 

The  world  of  sense  pours  streams  of  witchery. 

They  leave  him  as  they  find,  without  commotion. 
Taking  their  tribute,  but  remaining  sea. 

Action  and  Meditation,  the  Two  Schools 

OF  Wisdom 

Arjuna  Asks: 

J.  HOU  whom  all  mortals  praise,  Janardana! 
If  meditation  be  a  nobler  thing 
Than  action,  wherefore,  then,  great  Kesava! 


134      THE     WISDOM     OF     THE     HINDUS 

Dost  thou  impel  me  to  this  dreadful  fight? 
Now  am  I  by  thy  doubtful  speech  disturbed! 
Tell  me  one  thing,  and  tell  me  certainly; 
By  what  road  shall  I  find  the  better  end? 

Krishna  Answers: 

I  told  thee,  blameless  Lord!  there  be  two  paths 
Shown  to  this  world;    two  schools  of  wisdom. 

First 

The  Sankhya's,  which  doth  save  in  way  of  works 

Prescribed  by  reason;    next,  the  Yog,  which  bids 

Attain  by  meditation,  spiritually; 

Yet  these  are  one!   No  man  shall  'scape  from  act 

By  shunning  action;    nay,  and  none  shall  come 

By  mere  renouncements  unto  perfectness. 

Nay,  and  no  jot  of  time,  at  any  time, 

Rests  any  actionless;    his  nature's  law 

Compels  him,  even  unwilling,  into  act; 

(For  thought  is  act  in  fancy).    He  who  sits 

Suppressing  all  the  instruments  of  flesh. 

Yet  in  his  idle  heart  thinking  on  them, 

Plays  the  inept  and  guilty  hypocrite: 

But  he  who,  with  strong  body  serving  mind, 

Gives  up  his  mortal  powers  to  worthy  work. 

Not  seeking  gain,  Arjuna!  such  an  one 

Is  honourable. 

Do  thine  allotted  task! 
Work  is  more  excellent  than  idleness; 
The  body's  life  proceeds  not,  lacking  work. 


THE     WISDOM     OF     THE     HINDUS       I35 

There  is  a  task  of  holiness  to  do, 

Unlike  world-binding  toil,  which  bindeth  not 

The  faithful  soul;   such  earthly  duty  do 

Free  from  desire,  and  thou  shalt  well  perform 

Thy  heavenly  purpose. 

He  that  abstains 
To  help  the  rolling  wheels  of  this  great  world, 
Glutting  his  idle  sense,  lives  a  lost  life. 
Shameful  and  vain.     Existing  for  himself, 
Self-concentrated,  serving  self  alone. 
No  part  hath  he  in  aught;    nothing  achieved, 
Nought  wrought  or  unwrought  toucheth  him;   no 

hope 
Of  help  for  all  the  living  things  of  earth 
Depends    from    him.      Therefore,    thy    task   pre- 
scribed 
With  spirit  unattached  gladly  perform, 
Since  in  performance  of  plain  duty  man 
Mounts  to  his  highest  bliss. 

Arjuna  Asks: 
Yet  tell  me.  Teacher!  by  what  force  doth  man 
Go  to  his  ill,  unwilling;   as  if  one 
Pushed  him  that  evil  path? 

Krishna  Answers: 

Kama  it  is! 
Passion  it  is!  born  of  the  Darknesses, 
Which  pusheth  him.     Mighty  of  appetite. 
Sinful,  and  strong  is  this!  —  man's  enemy! 


136      THE     W  I  S  D  O  M     OF     THE     HINDUS 

As  smoke  blots  the  white  fire,  as  clinging  rust 
Mars  the  bright  mirror,  as  the  womb  surrounds 
The  babe  unborn,  so  in  the  world  of  things 
Foiled,  soiled,  enclosed  in  this  desire  of  flesh. 
The  wise  fall,  caught  in  it;    the  unresting  foe 
It  is  of  wisdom,  wearing  countless  forms, 
Fair  but  deceitful,  subtle  as  a  flame. 
Sense,  mind,  and  reason  —  these,  O  Kunti's  Son! 
Are  booty  for  it;   in  its  play  with  these 
It  maddens  man,  beguiling,  blinding  him. 
Therefore,  thou  noblest  child  of  Bharata! 
Govern  thy  heart!    Constrain  th' entangled  sense! 

Resist  the  false,  soft  sinfulness  which  saps 
Knowledge    and    judgment!     Yea,    the    world    is 

strong, 
But  what  discerns  it  stronger,  and  the  mind 
Strongest;    and  high  o'er  all  the  ruling  Soul. 
Wherefore,  perceiving  Him  who  reigns  supreme. 
Put  forth  full  force  of  Soul  in  thy  own  soul! 
Fight!  vanquish  foes  and  doubts,  dear  Hero!  slay 
What   haunts   thee   in    fond   shapes,    and   would 

betray. 

Krishna  Teaches  Action  without  Desire 

OF  Gain 


Ni 


EEDS    must    one    rightly   meditate   those 
three  — 
Doing,  —  not  doing,  —  and  undoing.     Here 
Thorny  and  dark  the  path  is!   He  who  sees 


THE     WISDOM     OF     THE     HINDUS       I37 

How  action  may  be  rest,  rest  action  —  he 
Is  wisest  'mid  his  kind;   he  hath  the  truth! 
He  doeth  well,  acting  or  resting.    Freed 
In  all  his  works  from  prickings  of  desire, 
Burned  clean  in  act  by  the  white  fire  of  truth, 
The  wise  call  that  man  wise;    and  such  an  one, 
Renouncing  fruit  of  deeds,  always  content. 


The  Flame  of  Knowledge 


T. 


HE  sacrifice 

Which  Knowledge  pays  is  better  than  great  gifts 
Offered    by    wealth,    since    gifts'    worth  —  O   my 

Prince! 
Lies  in  the  mind  which  gives,  the  will  that  serves: 
And   these   are   gained   by   reverence,    by   strong 

search, 
By  humble  heed  of  those  who  see  the  Truth 
And   teach   it.      Knowing   Truth,    thy  heart   no 

more 
Will  ache  with  error,  for  the  Truth  shall  show 
All  things  subdued  to  thee,  as  thou  to  Me. 

The  flame  of  Knowledge  wastes  works'   dross 
away! 
There  is  no  purifier  like  thereto 
In  all  this  world,  and  he  who  seeketh  it 
Shall  find  it  —  being  grown  perfect  —  in  himself. 
Believing,  he  receives  it  when  the  soul 
Masters  itself,  and  cleaves  to  Truth,  and  comes  — 
Possessing  knowledge  —  to  the  higher  peace, 


138       THE     WISDOM      OF     THE     HINDUS 

The  uttermost  repose.     But  those  untaught, 
And  those  without  full  faith,  and  those  who  fear 
Are  shent;   no  peace  is  here  or  otherwhere. 

No  hope,  nor  happiness  for  whoso  doubts. 

He  that,   being  self-contained,    hath   vanquished 

doubt. 
Disparting  self  from  service,  soul  from  works. 
Enlightened  and  emancipate,  my  Prince! 
Works  fetter  him  no  more!    Cut  then  atwain 
With  sword  of  wisdom,  Son  of  Bharata! 
This  doubt  that  binds  thy  heart-beats!  cleave  the 

bond 
Born  of  thy  ignorance!   Be  bold  and  wise! 
Give  thyself  to  the  field  with  me!     Arise! 


Yi 


Unity  of  Action  and  Meditation 
Arjuna  Asks: 


ET,  Krishna!  at  the  one  time  thou  dost  laud 
Surcease  of  works,  and,  at  another  time, 
Service  through  work.     Of  these   twain  plainly 

tell 
Which  is  the  better  way? 

Krishna  Answers: 

To  cease  from  works 
Is  well,  and  to  do  works  in  holiness 
Is  well;    and  both  conduct  to  bliss  supreme; 
But  of  these  twain  the  better  way  is  his 
Who  working  piously  refraineth  not. 


THE     WISDOM     OF     THE     HINDUS       1 39 

'Tis  the  new  scholar  talks  as  they  were  two, 
This  Sankhya  and  this  Yoga:    wise  men  know 
Who  husbands  one  plucks  golden  fruit  of  both! 
The  region  of  high  rest  which  Sankhyans  reach 
Yogins  attain.     Who  sees  these  twain  as  one 
Sees  with  clear  eyes! 


True  Piety 


Ri 


\/ 


.ELIGION  is  not  his  who  too  much  fasts 
Or  too  much  feasts,  nor  his  who  sleeps  away 
An  idle  mind;   nor  his  who  wears  to  waste 
His  strength  in  vigils.    Nay,  Arjuna!  call 
That  the  true  piety  which  most  removes 
Earth-aches  and  ills,  where  one  is  moderate 
In  eating,  and  in  resting,  and  in  sport; 
Measured  in  wish  and  act-    sleeping  betimes, 
Waking  betimes  for  duty. 

Steadfast  a  Lamp  Burns  Sheltered  from 

THE  Wind 

W  HEN   mind    broods    placid,   soothed  with 
holy  wont, 
When  Self  contemplates  self,  and  in  itself 
Hath  comfort;    when  it  knows  the  nameless  joy 
Beyond  all  scope  of  sense,  revealed  to  soul  — 
Only  to  soul!  and,  knowing,  wavers  not, 
True  to  the  farther  Truth;    when,  holding  this, 
It  deems  no  other  treasure  comparable, 
But,  harboured  there,  cannot  be  stirred  or  shook 


1 40   THE  WISDOM  OF  THE  HINDUS 

By  any  gravest  grief,  call  that  state  "peace," 
That  happy  severance  Yoga;    call  that  man 
The  perfect  Yogin! 


Bi 


The  Soul  Supreme 


>UT,  as  often  as  the  heart 
Breaks  —  wild  and  wavering  —  from  control,   so 

oft 
Let  him  re-curb  it,  let  him  rein  it  back 
To  the  soul's  governance;   for  perfect  bliss 
Grows  only  in  the  bosom  tranquillised. 
The  spirit  passionless,  purged  from  offence, 
Vowed  to  the  Infinite.     He  who  thus  vows 
His  soul  to  the  Supreme  Soul,  quitting  sin. 
Passes  unhindered  to  the  endless  bliss 
Of  unity  with  Brahma. 


A. 


The  Unattaining 

Arjuna  Asks: 


.ND  what  road  goeth  he  who,  having  faith, 
Fails,  Krishna!  in  the  striving;   falling  back 
From  holiness,  missing  the  perfect  rule? 
Is  he  not  lost,  straying  from  Brahma's  light. 
Like  the  vain  cloud,  which  floats  'twixt  earth  and 

heaven 
When  lightning  splits  it,  and  it  vanisheth? 
Fain  would  I  hear  thee  answer  me  herein, 
Since,    Krishna!    none   save   thou    can   clear   the 

doubt. 


THE     WISDOM     OF     THE     HINDUS       I41 

Krishna  Answers: 

He  is  not  lost,  thou  Son  of  Pritha!    No! 
Nor  earth,  nor  heaven  is  forfeit,  even  for  him, 
Because  no  heart  that  holds  one  right  desire 
Treadeth  the  road  of  loss!    He  who  should  fail, 
Desiring  righteousness,  cometh  at  death 
Unto  the  Region  of  the  Just;    dwells  there 
Measureless  years,  and  being  born  anew, 
Beginneth  life  again  in  some  fair  home 
Amid  the  mild  and  happy.     It  may  chance 
He  doth  descend  into  a  Yogin  house 
On  Virtue's  breast;    but  that  is  rare!    Such  birth 
Is  hard  to  be  obtained  on  this  earth.  Chief! 
So  hath  he  back  again  what  heights  of  heart 
He  did  achieve,  and  so  he  strives  anew 
To  perfectness,  with  better  hope,  dear  Prince! 
For  by  the  old  desire  he  is  drawn  on 
Unwittingly;    and  only  to  desire 
The  purity  of  Yog  is  to  pass 
Beyond  the  Sabdabrahm,  the  spoken  Ved. 

But,  being  Yogi,  striving  strong  and  long. 
Purged  from  transgressions,  perfected  by  births 
Following  on  births,  he  plants  his  feet  at  last 
Upon  the  further  path.     Such  an  one  ranks 
Above  ascetics,  higher  than  the  wise. 
Beyond  achievers  of  vast  deeds!    Be  thou 
Yogi  Arjuna!    and  of  such  believe. 
Truest  and  best  is  he  who  worships  Me 
With  inmost  soul,  stayed  on  My  Mystery! 


142     the    wisdom    of    the    hindus 
Krishna  Reveals  His  Manifestations 

vJF  many  thousand  mortals,  one,  perchance, 
Striveth  for  Truth;  and  of  those  few  that  strive  — 
Nay,  and  rise  high  —  one  only  —  here  and  there  — 
Knoweth  Me,  as  I  am,  the  very  Truth. 

Earth,  water,  flame,  air,  ether,  life,  and  mind. 
And  individuahty  —  those  eight 
Make  up  the  showing  of  Me,  Manifest. 

These  be  my  lower  Nature;   learn  the  higher, 
Whereby,  thou  Valiant  One!    this  Universe 
Is,  by  its  principle  of  hfe,  produced; 
Whereby  the  worlds  of  visible  things  are  born 
As  from  a  Yoni.     Know!    I  am  that  womb; 
I  make  and  I  unmake  this  Universe; 
Than  me  there  is  no  other  Master,  Prince! 

No  other  Maker!    All  these  hang  on  me 
As  hangs  a  row  of  pearls  upon  its  string. 
I  am  the  fresh  taste  of  the  water;    I 
The  silver  of  the  moon,  the  gold  o'  the  sun. 
The  word  of  worship  in  the  Veda,  the  thrill 
That  passeth  in  the  ether,  and  the  strength 
Of  man's  shed  seed. 

I  am  the  good  sweet  smell 
Of  the  moistened  earth,  I  am  the  fire's  red  Hght, 
The  vital  air  moving  in  all  which  moves. 
The  holiness  of  hollowed  souls,  the  root 
Undying,  whence  hath  sprung  whatever  is; 


THE     WISDOM     OF     THE     HINDUS       I43 

The  wisdom  of  the  wise,  the  intellect 

Of  the  informed,  the  greatness  of  the  great 

The  splendour  of  the  splendid. 


T. 


Lower  Conceptions 


HERE    be   those,   too,   whose   knowledge, 

turned  aside 
By  this  desire  or  that,  gives  them  to  serve 
Some  lower  gods,  with  various  rites,  constrained 
By  that  which  mouldeth  them.    Unto  all  such  — 
Worship  what  shrine  they  will,  what  shapes,  in 

faith  — 
'Tis  I  who  give  them  faith!   I  am  content! 
The  heart  thus  asking  favour  from  its  God, 
Darkened  but  ardent,  hath  the  end  it  craves. 
The  lesser  blessing  —  but  'tis  I  who  give! 
Yet  soon  is  withered  what  small  fruit  they  reap: 
Those  men  of  little  minds,  who  worship  so. 
Go  where  they  worship,  passing  with  their  gods. 


B. 


The  Unmanifested 


HIT  Mine  come  unto  me!    Blind  are  the  eyes 
Which  deem  th'  Unmanifested  manifest, 
Not  comprehending  Me  in  my  true  Self! 
Imperishable,  viewless,  undeclared, 
Hidden  behind  my  magic  veil  of  shows, 
I  am  not  seen  by  all ;    I  am  not  known  — 
Unborn  and  changeless  —  to  the  idle  world. 
But  I,  Arjuna!  know  all  things  which  were. 


144      THE     WISDOM     OF     THE     HINDUS 

And  all  which  are,  and  all  which  are  to  be, 
Albeit  not  one  among  them  knoweth  Me! 

The   minds   untaught   mistake   Me,    veiled   in 
form;  — 
Nought  see  they  of  My  secret  Presence,  nought 
Of  My  hid  Nature,  ruhng  all  which  lives. 
Vain  hopes  pursuing,  vain  deeds  doing;    fed 
On  vainest  knowledge,  senselessly  they  seek 
An  evil  way,  the  way  of  brutes  and  fiends. 


B. 


Highest  Manifestations 


>UT  My  Mahatmas,  those  of  noble  soul 
Who  tread  the  path  celestial,  worship  Me 
With    hearts    unwandering,  —  knowing    Me    the 

Source, 
Th'  Eternal  Source,  of  Life.     Unendingly 
They  glorify  Me;    seek  Me;    keep  their  vows 
Of  reverence  and  love,  with  changeless  faith 
Adoring  Me.    Yea,  and  those  too  adore. 
Who,  offering  sacrifice  of  wakened  hearts. 
Have  sense  of  one  pervading  Spirit's  stress. 
One  Force  in  every  place,  though  manifold! 
I  am  the  Sacrifice!    I  am  the  Prayer! 
I  am  the  Funeral-Cake  set  for  the  dead! 
I  am  the  healing  herb!     I  am  the  ghee. 
The  Mantra,  and  the  flame,  and  that  which  burns ! 
I  am  —  of  all  this  boundless  Universe  — 
The  Father,  Mother,  Ancestor,  and  Guard! 
The  end  of  Learning!   That  which  purifies 


THE     WISDOM     OF     THE     HINDUS       1 45 

In  lustral  water!    I  am  Om!    I  am 

Rig- Veda,  Sama-Veda,  Yajur-Ved; 

The  Way,  the  Fosterer,  the  Lord,  the  Judge, 

The  Witness;    the  Abode,  the  Refuge-House, 

The  Friend,  the  Fountain  and  the  Sea  of  Life 

Which    sends,    and    swallows    up;     Treasure    of 

Worlds 
And  Treasure-Chamber!     Seed  and  Seed-Sower, 
Whence   endless   harvests   spring!    Sun's   heat   is 

mine; 
Heaven's  rain  is  mine  to  grant  or  to  withhold; 
Death  am  I,  and  Immortal  Life  I  am, 
Arjuna!   Sat  and  Asat,  —  Visible  Life, 
And  Life  Invisible! 


I 


Divine  Love  and  Compassion 


.AM  alike  for  all!    I  know  not  hate, 
I  know  not  favour!    What  is  made  is  Mine! 
But  them  that  worship  Me  with  love,  I  love; 
They  are  in  Me,  and  I  in  them! 

Nay,  Prince! 
If  one  of  evil  life  turn  in  his  thought 
Straightly  to  Me,  count  him  amidst  the  good; 
He  hath  the  high  w^ay  chosen;    he  shall  grow 
Righteous  ere  long;    he  shall  attain  that  peace 
Which  changes  not.     Thou  Prince  of  India! 

Be  certain  none  can  perish,  trusting  Me! 

O  Pritha's  Son!  whoso  will  turn  to  Me! 

Though  they  be  born  from  the  very  womb  of  Sin, 


146      THE     WISDOM     OF     THE     HINDUS 

Woman  or  man;   sprung  of  the  Vaisya  caste 

Or  lowly  disregarded  Sudra,  —  all 

Plant  foot  upon  the  highest  path;    how  then 

The  holy  Brahmans  and  My  Royal  Saints?  I 

Ah !  ye  who  into  this  ill  world  are  come  — 

Fleeting  and  false  —  set  your  faith  fast  on  Me!     | 

Fix  heart  and  thought  on  Me!    Adore  Me!    Bring 

Offerings  to  Me!     Make  Me  prostrations!    Make 

Me  your  supremest  joy!  and,  undivided, 

Unto  My  rest  your  spirits  shall  be  guided. 

True  Wisdom 

JrlUMBLENESS,  truthfulness,  and  harmless- 
ness, 
Patience  and  honour,  reverence  for  the  wise. 
Purity,  constancy,  control  of  self. 
Contempt  of  sense-delights,  self-sacrifice. 
Perception  of  the  certitude  of  ill 
In  birth,  death,  age,  disease,  suffering,  and  sin; 
Detachment,  lightly  holding  unto  home. 
Children,  and  wife,  and  all  that  bindeth  men; 
An  ever-tranquil  heart  in  fortunes  good 
And  fortunes  evil,  with  a  will  set  firm 
To  worship  Me  —  Me  only!  ceasing  not; 
Loving  all  solitudes,  and  shunning  noise 
Of  foolish  crowds;    endeavours  resolute 
To  reach  perception  of  the  Utmost  Soul, 
And  grace  to  understand  what  gain  it  were 
So  to  attain,  —  this  is  true  Wisdom,  Prince! 
And  what  is  otherwise  is  ignorance! 


THE     WISDOM     OF     THE     HINDUS       I47 

Whoso  thus  knows  himself,  and  knows  his  soul 
PuRUSHA,  working  through  the  qualities 
With  Nature's  modes,   the  light  hath  come  for 

him! 
Whatever  flesh  he  bears,  never  again 
Shall  he  take  on  its  load.    Some  few  there  be 
By  meditation  find  the  Soul  in  Self 
Self-schooled;   and  some  by  long  philosophy 
And  holy  life  reach  thither;   some  by  works: 
Some,  never  so  attaining,  hear  of  light 
From  other  lips,  and  seize,  and  cleave  to  it 
Worshipping;  yea!  and  those  —  to  teaching  true  — 
Overpass  Death! 

Krishna  Tells  Arjuna  of  the  Soul-binding 

Qualities 

O  ATT  WAN,  Rajas,  and  Tamas,  so  are  named 
The  qualities  of  Nature,  "Soothfastness," 
"Passion,"  and  "Ignorance."     These  three  bind 

down 
The  changeless  Spirit  in  the  changeful  flesh, 
Whereof  sweet  "Soothfastness,"  by  purity 
Living  unsullied  and  enlightened,  binds 
The  sinless  Soul  to  happiness  and  truth; 
And  Passion,  being  kin  to  appetite. 
And  breeding  impulse  and  propensity. 
Binds  the  embodied  Soul,  O  Kunti's  Son! 
By  tie  of  work.    But  Ignorance,  begot 
Of  Darkness,  blinding  mortal  men,  binds  down 
Their  souls  to  stupor,  sloth,  and  drowsiness. 


14^   THE  WISDOM  OF  THE  HINDUS 

Yea,  Prince  of  India!    Soothfastness  binds  souls 
In  pleasant  wise  to  flesh;   and  Passion  binds 
By  toilsome  strain;    but  Ignorance,  which  blots 
The  beams  of  wisdom,  binds  the  soul  to  sloth. 
Passion  and  Ignorance,  once  overcome, 
Leave  Soothfastness,  O  Bharata!     Where  this 
With  Ignorance  are  absent.  Passion  rules; 
And  Ignorance  in  hearts  not  good  nor  quick.  — 
When  at  all  gateways  of  the  Body  shines 
The    Lamp    of    Knowledge,    then    may   one    see 

well 
Soothfastness  settled  in  that  city  reigns 
Where  longing  is,  and  ardour,  and  unrest, 
Impulse  to  strive  and  gain,  and  avarice, 
Those  spring  from  Passion  —  Prince  —  engrained; 

and  where 
Darkness  and  dulness,  sloth  and  stupor  are, 
'Tis  Ignorance  hath  caused  them,  Kuru  Chief! 

Moreover,  when  a  soul  departeth,  fixed 
In  Soothfastness,  it  goeth  to  the  place  — 
Perfect  and  pure  —  of  those  that  know  all  Truth. 
If  it  departeth  in  set  habitude 
Of  Impulse,  it  shall  pass  into  the  world 
Of  spirits  tied  to  works;    and  if  it  dies 
In  hardened  Ignorance,  that  blinded  soul 
Is  born  anew  in  some  unlighted  womb. 

The  fruit  of  Soothfastness  is  true  and  sweet; 
The  fruit  of  lusts  is  pain  and  toil;   the  fruit 
Of  Ignorance  is  deeper  darkness.     Yea! 


THE     WISDOM     OF     THE     HINDUS       I49 

For  Light  brings  light,  and  Passion  ache  to  have; 
And  gloom,  bewilderments,  and  ignorance 
Grow  forth  from  Ignorance.     Those  of  the  first 
Rise  ever  higher;    those  of  the  second  mode 
Take  a  mid  place;    the  darkened  souls  sink  back 
To  lower  deeps,  loaded  with  witlessness! 

He  Who  Surmounts  the  Three  Qualities 

Arjuna  Asks: 

Oh,  my  Lord! 
Which  be  the  signs  to  know  him  that  hath  gone 
Past  the  Three  Modes?     How  liveth  he?     What 

way 
Leadeth  him  safe  beyond  the  threefold  Modes? 

Krishna  Answers: 

He  who  with  equanimity  surveys 
Lustre  of  goodness,  strife  of  passion,  sloth 
Of  ignorance,  not  angry  if  they  are, 
Not  wishful  when  they  are  not:    he  who  sits 
A  sojourner  and  stranger  in  their  midst 
Unruffled,  standing  ofP,  saying  —  serene  — 
When  troubles  break,  ''These  be  the  Qualities!" 
He  unto  whom  —  self-centred  —  grief  and  joy 
Sound  as  one  word;    to  whose  deep-seeing  eyes 
The  clod,  the  marble,  and  the  gold  are  one; 
Whose  equal  heart  holds  the  same  gentleness 
For  lovely  and  unlovely  things,  firm-set, 
Well-pleased  in  praise  and  dispraise;   satisfied 
With  honour  or  dishonour;    unto  friends 


150      THE     WISDOM     OF     THE     HINDUS 

And  unto  foes  alike  in  tolerance; 

Detached  from  undertakings,  —  he  is  named 

Surmounter  of  the  Qualities! 


Wi 


Spirit  Taking  on  Form 


HEN  in  this  world  of  manifested  life, 
The  undying  Spirit,  setting  forth  from  Me, 
Taketh  on  form,  it  draweth  to  itself 
From  Being's  storehouse,  —  which  containeth  all 
Senses  and  intellect. 

The  Sovereign  Soul 
Thus  entering  the  flesh,  or  quitting  it. 
Gathers  these  up,  as  the  wind  gathers  scents, 
Blowing  above  the  flower-beds.     Ear  and  Eye, 
And   Touch   and   Taste,    and   Smelling,    these   it 

takes,  — 
Yea,  and  a  sentient  mind;  —  linking  itself 
To  sense-things  so. 

Virtues  Leading  to  Heavenly  Birth 

Jl  EARLESSNESS,  singleness  of  soul,  the  will 
Always  to  strive  for  wisdom;    opened  hand 
And  governed  appetites;    and  piety. 
And  love  of  lonely  study;    humbleness. 
Uprightness,  heed  to  injure  nought  which  lives, 
Truthfulness,  slowness  unto  wrath,  a  mind 
That  lightly  letteth  go  what  others  prize 
And  equanimity,  and  charity 


I 


THE     WISDOM     OF     THE     HINDUS       I5I 

Which  spieth  no  man's  faults;    and  tenderness 
Towards  all  that  suffer;    a  contented  heart, 
Fluttered  by  no  desires;   a  bearing  mild, 
Modest,  and  grave,  with  manhood  nobly  mixed, 
With  patience,  fortitude,  and  purity; 
An  unrevengeful  spirit,  never  given 
To  rate  itself  too  high;  —  such  be  the  signs, 
O  Indian  Prince!  of  him  whose  feet  are  set 
On  that  fair  path  which  leads  to  heavenly  birth! 


Ti 


The  Gift  Lovingly  Given 


HE  gift  lovingly  given,  when  one  shall  say 
"Now  must  I  gladly  give!"  when  he  who  takes 
Can  render  nothing  back;   made  in  due  place. 
Due  time,  and  to  a  meet  recipient, 
Is  gift  of  Sattwan,  fair  and  profitable. 

The  gift  selfishly  given  where  to  receive 
Is  hoped  again,  or  when  some  end  is  sought, 
Or  where  the  gift  is  proffered  with  a  grudge, 
This  is  of  Rajas,  stained  with  impulse,  ill. 


THE  WISDOM  OF  THE  UPANISHADS 

The  Real  Self 

From  the  Chhandogya  Upanishad 

It  is  the  Self,  free  from  evil,  ageless,  deathless,  sorrowless, 
hungerless,  thirstless,  real  of  desire,  real  of  purpose.  .  .  . 
So  they  who  depart  without  finding  here  the  Self  and  these 
real  Desires,  walk  not  as  they  list  in  any  worlds;  but  they 
who  depart  after  finding  here  the  Self  and  these  real  Desires, 
walk  as  they  hst  in  all  worlds.  .  .  . 

These  real  Desires  are  covered  over  by  Untruth;  real  as 
they  are.  Untruth  is  their  covering.  Man  here  can  see  no 
more  any  of  his  folk  who  depart  hence.  But  when  he  goes 
there,  into  the  full  consciousness  of  his  selfhood,  he  finds  all 
—  those  of  his  folk  who  are  living,  and  those  who  have  de- 
parted, and  whatever  else  he  wins  not  for  seeking.  For 
there  those  real  Desires  are  that  were  covered  over  by 
Untruth.  It  is  as  with  men  who,  knowing  not  the  ground, 
should  walk  again  and  again  over  a  hidden  treasure  and 
find  it  not;  even  so  all  creatures,  coming  to  it  day  by  day, 
find  not  this  Brahma-world,  for  they  are  cast  back  by 
Untruth.  .  .  • 

Now  that  perfect  Peace,  rising  up  from  this  body,  enters 
into  the  Supreme  Light  and  issues  forth  in  its  own  semblance. 
This  is  the  Self,  this  is  the  deathless,  the  fearless;  this  is 
Brahma.  .  .  . 

Now  the  Self  is  the  dyke  holding  asunder  the  worlds  that 
they  fall  not  one  into  another.  Over  this  dyke  pass  not 
day  and  night,  nor  old  age,  nor  death,  nor  sorrow,  nor  good 
deeds,  nor  bad  deeds.  All  ills  turn  away  thence;  for  this 
Brahma-world  is  void  of  ill.     Therefore  in  sooth  the  blind 

152 


THE     WISDOM     OF     THE     HINDUS       I53 

after  passing  over  this  dyke  is  no  more  blind,  the  wounded 
no  more  wounded,  the  sick  no  more  sick.  Therefore  in  sooth 
even  Night  after  passing  over  this  dyke  issues  forth  as  Day; 
for  in  this  Brahma-world  is  everlasting  light. 

The  Infinite  I 
From  the  Chhandogya  Upanishad 

"Verily  this  All  is  Brahman.  It  has  therein  its  birth, 
end,  breath;   as  such  one  should  worship  it  in  stillness. 

"  Verily  man  is  made  of  will.  As  is  man's  will  in  this  world, 
such  he  becomes  on  going  hence;   so  let  him  frame  the  will. 

"  Made  of  mind,  bodies  in  breath,  shaped  in  light,  real  of 
purpose,  ethereal  of  soul,  all-working,  all-desiring,  all-smell- 
ing,  all-tasting,  grasping  this  All,  speaking  naught,  heeding 
naught  —  this  is  my  Self  within  my  heart,  smaller  than  a 
rice-corn,  or  a  barley-corn,  or  a  mustard-seed,  or  a  canary- 
seed,  or  the  pulp  of  a  canary-seed  —  this  is  my  Self  within 
my  heart,  greater  than  earth,  greater  than  sky,  greater  than 
heaven,  greater  than  these  worlds.  All-working,  all-desiring, 
all-smelling,  all-tasting,  grasping  this  All,  speaking  naught, 
heeding  naught  —  this  is  my  Self  within  my  heart,  this  is 
Brahma;  to  Him  shall  I  win  when  I  go  hence.  He  with 
whom  it  is  thus  has  indeed  no  doubt."    Thus  spake  Sandilya. 

Parables 
From  the  Chhandogya  Upanishad 

"If  one  should  smite  upon  the  root  of  this  great  tree, 
beloved,  it  would  sweat  sap,  and  live.  If  one  should  smite 
upon  its  midst,  it  would  sweat  sap,  and  live.  If  one  should 
smite  upon  its  top,  it  would  sweat  sap,  and  live.  Instinct 
with  the  Live  Self,  it  stands  full  lush  and  glad. 

"  But  if  the  Live  One  leave  one  bough,  it  withers.  If  it 
leave  another  bough,  it  withers.  If  it  leave  a  third  bough, 
it  withers.     If  it  leave  the  whole,  the  whole  withers.     So 


154      THE     WISDOM     OF     THE     HINDUS 

know,  beloved,"  said  he,  "the  thing  whence  the  Live  One 
has  departed  does  indeed  die;  but  the  Live  One  dies  not.  In 
this  subtleness  has  this  All  its  essence;  it  is  the  True;  it  is 
the  Self;   thou  art  it,  Svetaketu." 

*' Bring  from  yonder  a  fig." 

"Here  it  is,  my  lord." 

"Break  it." 

"It  is  broken,  my  lord." 

"What  seest  thou  in  it?" 

"Here  are  but  Httle  seeds,  my  lord." 

"Now  break  one  of  them." 

"It  is  broken,  my  lord." 

"What  seest  thou  in  it?" 

"Naught  whatsoever,  my  lord." 

And  he  said  to  him:  "Of  that  subtleness  which  thou 
canst  not  behold,  beloved,  is  this  great  fig-tree  made.  Have 
faith,  beloved.  In  this  subtleness  has  this  All  its  essence; 
it  is  the  True;    it  is  the  Self;   thou  art  it,  Svetaketu." 

"Let  my  lord  teach  me  further." 

"Be  it  so,  beloved,"  said  he. 

"Lay  this  salt  in  water,  and  on  the  morrow  draw  nigh  to 
me."  And  he  did  so.  Then  he  said  to  him:  "Bring  me  the 
salt  which  thou  laidst  in  the  water  yester  eve." 

He  felt,  but  found  it  not;   it  was  as  melted  away. 

"Drink  from  this  end  thereof.     How  is  it?" 

"  It  is  salty." 

"Drink  from  the  midst.     How  is  it?" 

"It  is  salty." 

"Drink  from  yonder  end.    How  is  it?" 

"It  is  salty." 

"Lay  it  aside,  and  draw  nigh  to  me."    And  he  did  so. 

"It  is  still  present,"  said  he  to  him;  "herein  forsooth 
thou  canst  not  behold  Being,  beloved,  but  herein  soothly 
it  is.  In  this  subtleness  has  this  All  its  essence;  it  is  the 
True;  it  is  the  Self;  thou  art  it,  Svetaketu." 


THE     WISDOM     OF     THE     HINDUS       155 

The  Soul  in  Sleep 
From  the  Brihad  Upanishad 

"What  is  the  Self?" 

"It  is  the  Spirit,  made  of  understanding  among  the 
Breaths,  the  inward  Hght  within  the  heart,  that  walks 
abroad,  abiding  the  same,  through  both  worlds.  He  medi- 
tates, as  it  were;  He  hovers  about,  as  it  were.  Turned  to 
sleep,  He  passes  beyond  this  world,  the  shapes  of  death. 

"  This  Spirit  at  birth  enters  into  the  body,  and  is  blent  with 
evils;   at  death  He  passes  out,  and  leaves  evils. 

"  Two  seats  has  this  Spirit,  this  and  the  seat  in  the  world 
beyond;  and  midway  is  a  third,  the  seat  of  dreams.  Stand- 
ing in  this  midway  seat.  He  looks  upon  these  two  seats,  this 
and  the  seat  in  the  world  beyond.  Now  as  this  is  a  step 
toward  the  seat  in  the  world  beyond.  He  makes  this  step 
and  beholds  both  evils  and  dehghts. 

"  When  He  sleeps,  He  takes  matter  from  this  all-containing 
world,  Himself  hews  it  down,  Himself  builds  it  up,  and  sleeps 
in  His  own  brightness.  His  own  light.  Here  the  Spirit  has 
Self  for  light. 

"Therein  are  no  cars,  no  car- teams,  no  roads;  but  He 
creates  cars,  car-teams,  roads.  Therein  are  no  joys,  mirths, 
merriments;  but  He  creates  joys,  mirths,  merriments. 
Therein  are  no  pools,  lakes,  streams;  but  He  creates  pools, 
lakes,  streams.     For  He  is  the  maker.  .  .  . 

"  When  in  this  dreaming  He  has  wantoned  and  wandered, 
and  seen  good  and  evil,  He  hastens  back  according  to  His 
entrance  and  His  place  to  the  bound  of  waking.  He  is 
followed  by  naught  of  all  that  He  has  seen  there;  for  to  this 
Spirit  nothing  chngs.  .  .  . 

"  Even  as  a  great  fish  passes  along  both  banks,  on  this  side 
and  on  yonder  side,  so  this  Spirit  passes  along  both  bounds, 
the  bound  of  dreaming  and  the  bound  of  waking. 

"  But  as  a  falcon  or  an  eagle,  when  it  is  wearied  with  flying 


156      THE     WISDOM     OF     THE     HINDUS 

about  in  yonder  sky,  folds  its  wings  and  sets  itself  to  couch 
down,  so  this  Spirit  hastens  toward  that  bound  wherein  He 
sleeps  desiring  no  desire,  beholding  no  dream.  .  .  .  What- 
ever waking  terror  He  sees  in  dreams,  when  men  seem  to 
smite  Him  or  to  oppress  Him,  when  an  elephant  seems  to 
crush  Him,  or  He  seems  to  fall  into  a  ditch,  this  in  His  ignor- 
ance He  deems  true.  But  when  like  a  god,  like  a  king,  He 
thinks  "I  am  this  All,  universal,"  this  is  the  highest  world 
for  Him. 

"  This  is  His  shape  wherein  He  is  beyond  desire,  free  from 
ill,  fearless.  As  when  a  man  embraced  by  his  beloved 
knows  naught  of  whatsoever  is  without  or  within,  so  this 
Spirit  embraced  by  the  Self  of  Intelligence  knows  naught  of 
what  is  without  or  within.  This  is  His  shape  wherein  desire 
is  won,  desire  is  of  Self,  desire  is  not,  grief  is  gone.  —  Good 
attaches  not,  evil  attaches  not;  for  then  has  He  overpast 
all  griefs  of  the  heart. 

"  While  He  sees  not,  yet  without  seeing  He  sees;  the  sight 
of  the  seer  is  not  to  be  broken,  for  it  is  imperishable.  But 
there  is  naught  beside  Him,  naught  apart  from  Him,  that 
He  should  see.  .  .  .  When  He  understands  not,  yet  without 
understanding  He  understands;  the  understanding  of  the 
understander  is  not  to  be  broken,  for  it  is  imperishable. 
But  there  is  naught  beside  Him,  naught  apart  from  Him, 
that  He  should  understand. 

"He  is  the  Brahma-world,  O  king."  Thus  did  Yajna- 
valkya  teach  him.  "This  is  the  highest  way  for  Him,  this, 
the  highest  fortune  for  Him,  this  the  highest  world  for  Him, 
this  the  highest  bliss  for  Him;  of  this  bliss  other  creatures 
live  on  but  a  morsel." 

The  Inward  Ruler 

From  the  Brihad-aranyaka  Upanishad 

He  who,  dwelling  in  the  earth,  is  other  than  the  earth, 
whom  tJie  earth  knows  not,  whose  body  the  earth  is,  who 


I 


THE     WISDOM     OF     THE     HINDUS       I57 

inwardly  rules  the  earth,  is  thy  Self,  the  Inward  Ruler,  the 
deathless.  He  who,  dwelhng  in  the  waters,  is  other  than  the 
waters,  whom  the  waters  know  not,  whose  body  the  waters 
are,  who  inwardly  rules  the  waters,  is  thy  Self,  the  Inward 
Ruler,  the  deathless.  He  who,  dwelling  in  the  fire,  is  other 
than  the  fire,  whom  the  fire  knows  not,  whose  body  the  fire 
is,  who  inwardly  rules  the  fire,  is  thy  Self,  the  Inward  Ruler, 
the  deathless.  He  who,  dwelling  in  the  sky,  is  other  than 
the  sky,  whom  the  sky  knows  not,  whose  body  the  sky  is, 
who  inwardly  rules  the  sky,  is  thy  Self,  the  Inward  Ruler, 
the  deathless.  He  who,  dwelling  in  the  wind,  is  other  than 
the  wind,  whom  the  wind  knows  not,  whose  body  the  wind 
is,  who  inwardly  rules  the  wind,  is  thy  Self,  the  Inward 
Ruler,  the  deathless. 

He  who,  dwelling  in  the  heavens,  is  other  than  the  heavens, 
whom  the  heavens  know  not,  whose  body  the  heavens  are, 
who  inwardly  rules  the  heavens,  is  thy  Self,  the  Inward  Ruler, 
the  deathless.  He  who,  dwelling  in  the  sun,  is  other  than 
the  sun,  whom  the  sun  knows  not,  whose  body  the  sun  is, 
who  inwardly  rules  the  sun,  is  thy  Self,  the  Inward  Ruler, 
the  deathless.  He  who,  dwelling  in  space,  is  other  than 
space,  whom  space  knows  not,  whose  body  space  is,  who 
inwardly  rules  space,  is  thy  Self,  the  Inward  Ruler,  the 
deathless.  He  who,  dwelling  in  moon  and  stars,  is  other  than 
moon  and  stars,  whom  moon  and  stars  know  not,  whose 
body  moon  and  stars  are,  who  inwardly  rules  moon  and 
stars,  is  thy  Self,  the  Inward  Ruler,  the  deathless.  He 
who,  dwelling  in  the  ether,  is  other  than  the  ether,  whom 
the  ether  knows  not,  whose  body  the  ether  is,  who  inwardly 
rules  the  ether,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 
He  who,  dwelling  in  the  dark,  is  other  than  the  dark,  whom 
the  dark  knows  not,  whose  body  the  dark  is,  who  inwardly 
rules  the  dark,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 
He  who,  dwelling  in  the  light,  is  other  than  the  light,  whom 
the  light  knows  not,  whose  body  the  light  is,  who  inwardly 


158      THE     WISDOM     OF     THE     HINDUS 

rules  the  light,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 
He  who,  dwelhng  in  all  beings,  is  other  than  all  beings,  whom 
all  beings  know  not,  whose  body  all  beings  are,  who  inwardly 
rules  all  beings,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 

Thus  as  to  nature;  now  as  to  personality.  He  who, 
dwelling  in  the  breath,  is  other  than  the  breath,  whom  the 
breath  knows  not,  whose  body  the  breath  is,  who  inwardly 
rules  the  breath,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 
He  who,  dwelling  in  speech,  is  other  than  speech,  whom 
speech  knows  not,  whose  body  speech  is,  who  inwardly  rules 
speech,  is  thy  Self,  the  Inward  Ruler,  the  deathless.  He 
who,  dwelling  in  the  eye,  is  other  than  the  eye,  whom  the 
eye  knows  not,  whose  body  the  eye  is,  who  inwardly  rules 
the  eye,  is  thy  Self,  the  Inward  Ruler,  the  deathless.  He 
who,  dwelling  in  the  ear,  is  other  than  the  ear,  whom  the 
ear  knows  not,  whose  body  the  ear  is,  who  inwardly  rules 
the  ear,  is  thy  Self,  the  Inward  Ruler,  the  deathless.  He 
who,  dwelling  in  the  mind,  is  other  than  the  mind,  whom 
the  mind  knows  not,  whose  body  the  mind  is,  who  inwardly 
rules  the  mind,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 

He  who,  dwelling  in  the  understanding,  is  other  than  the 
understanding,  whom  the  understanding  knows  not,  whose 
body  the  understanding  is,  who  inwardly  rules  the  under- 
standing, is  thy  Self,  the  Inward  Ruler,  the  deathless.  He 
who,  dwelling  in  the  seed,  is  other  than  the  seed,  whom 
the  seed  knows  not,  whose  body  the  seed  is,  who  inwardly 
rules  the  seed,  is  thy  Self,  the  Inward  Ruler,  the  deathless. 
He  unseen  sees,  unheard  hears,  unthought  thinks,  uncom- 
prehended  comprehends.  There  is  no  other  than  he  who 
sees,  no  other  who  hears,  no  other  who  thinks,  no  other 
who  comprehends.  He  is  thy  Self,  the  Inward  Ruler,  the 
deathless.    All  else  is  fraught  with  sorrow. 


THE     WISDOM     OF     THE     HINDUS       I59 

Light  and  Darkness 
From  the  Isavasya  Upanishad 

In  the  Lord  is  to  be  veiled  this  universe,  whatsoever 
stirs  in  the  world.  With  renunciation  thereof  thou  mayst 
enjoy;   lust  thou  after  the  wealth  of  none. 

Daemoniac  are  in  sooth  these  worlds,  veiled  in  bhnd 
darkness;  into  them  pass  after  death  whatsoever  folk  slay 
their  own  souls. 

The  One,  unstirring,  is  yet  swifter  than  the  mind;  the 
gods  cannot  reach  it  as  it  travels  before.  Standing,  it  out- 
speeds  others  that  run;  in  it  the  Wind-spirit  lays  the  waters. 

It  stirs,  and  stirs  not;  it  is  far,  and  near.  It  is  within 
all,  and  outside  all  that  is. 

But  he  who  discerns  all  creatures  in  his  Self,  and  his  Self 
in  all  creatures,  has  no  disquiet  thence. 

What  delusion,  what  grief  can  be  with  him  in  whom  all 
creatures  have  become  the  very  self  of  the  thinker  discern- 
ing their  oneness? 

He  has  spread  around,  a  thing  bright,  bodiless,  taking  no 
hurt,  sinewless,  pure,  unsmitten  by  evil;  a  sage,  wise,  en- 
compassing, self-existent,  he  has  duly  assigned  purposes  for 
all  time. 

Into  bhnd  darkness  pass  they  who  worship  Ignorance; 
into  still  greater  dark  they  who  are  content  with  Knowledge. 

It  is  neither  what  comes  by  Knowledge,  nor  what  comes 
by  Ignorance;  thus  have  we  heard  from  the  sages  who 
taught  us  this  lore. 

The  face  of  truth  is  covered  with  a  golden  bowl.  O 
Pushan,  remove  it,  that  the  keeper  of  truths  may  see. 

O  Pushan,  sole  seer,  O  Yama,  Sun,  child  of  Praja-pati, 
part  asunder  thy  rays,  mass  together  thy  radiance.  I  see 
that  fairest  shape  of  thee.     Yonder,  yonder  spirit  am  I. 

The  breath  to  the  everlasting  wind;  and  be  this  body 
ended  in  ashes. 


l60       THE     WISDOM     OF     THE     HINDUS 

Om!  remember,  O  my  spirit,  remember  the  work!  O  Fire, 
lead  us  by  good  ways  to  riches,  thou  god  who  knowest  all 
courses;  keep  far  from  us  crooked  sin,  and  we  will  offer 
to  thee  exceeding  homage  and  praise. 

Soul 
From  the  Kut'h  Upanishad 

The  soul  is  not  liable  to  birth  nor  to  death;  neither  does 
it  take  its  origin  from  any  other  or  from  itself;  hence  it  is 
unborn,  eternal  without  reduction  and  unchangeable;  there- 
fore the  soul  is  not  injured  by  the  hurt  which  the  body  may 
receive.  If  anyone  ready  to  kill  another  imagines  that  he 
can  destroy  his  soul,  and  the  other  thinks  that  his  soul 
shall  suffer  destruction,  they  both  know  nothing,  for  neither 
does  it  kill  nor  is  it  killed  by  another. 

The  soul  is  the  smallest  of  the  small,  and  greatest  of  the 
great.  It  resides  in  the  heart  of  all  living  creatures.  The 
soul,  although  without  motion,  seems  to  go  to  farthest  space; 
and  though  it  reside  in  the  body  at  rest,  yet  it  seems  to  move 
everywhere. 

No  man  can  acquire  a  knowledge  of  the  soul  without 
abstaining  from  evil  acts;  without  having  control  over 
the  senses  and  the  mind;  but  man  may  obtain  knowledge 
of  the  soul  through  his  knowledge  of  God. 

•  '  The  False  and  the  True 

From  the  Chhandogya  Upanishad 

"The  Self,  free  from  evil,  ageless,  deathless,  sorrowless, 
hungerless,  thirstless,  real  of  desire,  real  of  purpose,  this 
should  men  inquire  after,  yea,  should  seek  to  know.  All 
worlds  he  wins  and  all  desires  who  traces  out  and  under- 
stands the  Self,"  said  Praja-pati. 

Both  the  gods  and  the  demons  marked  this.  "Come," 
said  they,  "let  us  seek  out  this  Self  by  seeking  out  which 


THE     WISDOM     OF     THE     HINDUS       l6l 

one  wins  all  worlds  and  all  desires."  So  Indra  of  the  gods 
and  Virochana  of  the  demons  set  out  on  a  travel,  and  with- 
out being  in  compact  they  both  came  with  faggots  in  their 
hands  to  Praja-pati,  and  stayed  as  Brahman-students  for 
two-and-thirty  years. 

Then  said  Praja-pati  to  them,  "What  would  ye,  that  ye 
have  stayed?" 

And  they  said,  "The  Self,  free  from  evil,  ageless,  deathless, 
sorrowless,  hungerless,  thirstless,  real  of  desire,  real  of  pur- 
pose, this  should  men  inquire  after,  yea,  should  seek  to  know. 
All  worlds  he  wins  and  all  desires  who  traces  out  and  under- 
stands this  Self.  This  they  report  to  be  thy  saying,  sir;  in 
desire  thereof  have  we  stayed." 

Then  Praja-pati  said  to  them,  "The  Being  who  is  seen 
in  the  eye  is  the  Self" — thus  he  spake  —  "this  is  the 
deathless,  the  fearless;   this  is  Brahma." 

"Then  who  is  he,  sir,  that  is  discerned  in  water  and  in 
a  mirror?" 

"  It  is  he  that  is  discerned  in  all  these  beings.  Look  upon 
yourselves  in  a  basin  of  water,"  said  he,  "and  tell  me  what 
of  yourselves  you  do  not  perceive." 

They  looked  in  a  basin  of  water;  and  Praja-pati  said  to 
them,  "What  see  you?" 

"We  see  in  this  image  the  whole  of  our  selves,  sir,"  said 
they,  "even  to  our  hair  and  nails." 

Then  Praja-pati  said  to  them,  "Put  on  goodly  ornament 
and  fine  clothing,  attire  yourselves,  and  look  in  the  basin 
of  water." 

They  put  on  goodly  ornament  and  fine  clothing,  attired 
themselves  and  looked  in  the  basin  of  water.  Praja-pati 
said  to  them,  "What  see  you?" 

They  said,  "Even  as  we  stand  here  wearing  goodly  orna- 
ment and  fine  clothing,  and  attired,  sir,  so  are  we  there 
wearing  goodly  ornament  and  fine  clothing,  and  attired, 
sir." 

"This  is  the  Self,"  said  he,  "this  is  the  deathless,  the  fear- 
less;   this  is  Brahma." 


l62      THE     WISDOM     OF     THE     HINDUS 

The  twain  travelled  away  content  of  heart.  Gazing  after 
them,  Praja-pati  said:  "They  are  travelhng  away,  yet 
have  they  not  found  and  traced  out  the  Self.  They  who 
shall  follow  this  doctrine,  be  they  the  gods  or  the  demons, 
shall  be  brought  low." 

Now  Virochana  came  content  of  heart  to  the  demons, 
and  declared  to  them  this  doctrine:  "The  Self  should  be 
gladdened  here,  the  Self  should  be  tended;  he  that  gladdens 
the  Self  here  and  tends  the  Self  gains  both  this  world  and 
that  beyond."  Therefore  it  is  that  here  even  now  men 
say  of  one  who  is  not  bountiful  nor  believing  nor  given  to 
sacrifice,  "Fie,  a  demon!"  For  this  is  the  doctrine  of  the 
demons;  and  when  one  has  died  men  furnish  his  body  with 
food  and  clothing  and  ornament,  imagining  that  therewith 
they  will  win  the  world  beyond. 

But  Indra,  ere  he  reached  the  gods,  foresaw  this  peril. 
"Even  as  this  Self  wears  goodly  ornament  when  this  body 
wears  goodly  ornament,  is  finely  clothed  when  it  is  finely 
clothed,  and  is  attired  when  it  is  attired,  so  likewise  this 
Self  becomes  blind  when  this  body  is  blind,  lame  when  it 
is  lame,  maimed  when  it  is  maimed;  yea,  it  perishes  with 
the  perishing  of  this  body.    I  see  no  pleasure  herein." 

He  came  back,  faggots  in  hand.  Praja-pati  said  to  him, 
"Maghava,  as  thou  didst  depart  content  of  heart  with 
Virochana,  what  wouldst  thou,  that  thou  hast  come  back?" 

And  he  said.  "  Even  as  this  Self,  sir,  wears  goodly  orna- 
ment when  this  body  wears  goodly  ornament,  is  finely 
clothed  when  it  is  finely  clothed,  and  is  attired  when  it  is 
attired,  so  likewise  this  Self  becomes  blind  when  this  body 
is  blind,  lame  when  it  is  lame,  maimed  when  it  is  maimed; 
yea,  it  perishes  with  the  perishing  of  this  body.  I  see  no 
pleasure  herein." 

"Thus  indeed  it  is,  Maghava,"  said  he;  "but  I  will  teach 
thee  yet  more  of  it.     Stay  another  two-and-thirty  years." 

He  stayed  another  two-and-thirty  years.  Then  he  said 
to  him:  "He  who  wanders  about  rejoicing  in  dreams,  is  the 


THE     WISDOM     OF     THE     HINDUS       163 

Self" — thus  he  spake  —  "this  is  the  deathless,  the  fear- 
less;   this  is  Brahma." 

Indra  departed  content  of  heart.  But  ere  he  reached  the 
gods,  he  foresaw  this  peril:  "This  Self  indeed  becomes  not 
bhnd  though  the  body  be  blind,  nor  lame  though  it  be  lame, 
nor  is  it  defiled  by  the  defilement  thereof;  it  is  not  stricken 
by  the  smiting  thereof,  nor  is  it  lamed  with  the  lameness 
thereof;  but  nevertheless  it  is  as  if  it  were  stricken,  as  if  it 
were  hustled,  as  if  it  were  feeling  unpleasantness,  as  if  it 
were  weeping.    I  see  no  pleasure  herein." 

He  came  back,  faggots  in  hand.  Praja-pati  said  to  him, 
"Maghava,  as  thou  didst  depart  content  of  heart,  what 
wouldst  thou,  that  thou  hast  come  back?" 

And  he  said:  "This  Self  indeed  becomes  not  blind  though 
the  body  be  blind,  nor  lame  though  it  be  lame,  nor  is  it 
defiled  by  the  defilement  thereof;  it  is  not  stricken  by  the 
smiting  thereof,  nor  is  it  lamed  with  the  lameness  thereof; 
but  nevertheless  it  is  as  if  it  were  stricken,  as  if  it  were 
hustled,  as  if  it  were  feeling  unpleasantness,  as  if  it  were 
weeping.     I  see  no  pleasure  herein." 

"Thus  indeed  it  is,  Maghava,"  said  he;  "but  I  will  teach 
thee  yet  more  of  it.     Stay  another  two-and-thirty  years." 

He  stayed  another  two-and-thirty  years.  Then  he  said 
to  him:  "When  one  sleeps  utterly  and  in  perfect  peace  so 
that  he  beholds  no  dream,  this  is  the  Self,"  —  thus  he  spake 
—  "this  is  the  deathless,  the  fearless;   this  is  Brahma." 

He  departed  content  of  heart.  But  before  he  reached 
the  gods,  he  foresaw  this  peril:  "Truly  one  thus  knows  no 
longer  himself  as  *  I  am,'  nor  these  creatures.  He  has  sunk 
into  destruction.     I  see  no  pleasure  herein." 

He  came  back,  faggots  in  hand.  Praja-pati  said  to  him, 
"Maghava,  as  thou  didst  depart  content  of  heart,  what 
wouldst  thou,  that  thou  hast  come  back?" 

And  he  said:  "Truly,  sir,  one  thus  knows  no  longer  him- 
self as  *  I  am,'  nor  these  creatures.  He  has  sunk  into  de- 
struction.    I  see  no  pleasure  herein." 


164      THE     WISDOM     OF     THEHINDUS 

"Thus  indeed  it  is,  Maghava,"  said  he;  "but  I  will  teach 
thee  yet  more  of  it;  it  is  nowhere  but  in  this.  Stay  another 
five  years." 

He  stayed  another  five  years.  These  amount  to  one 
hundred  and  one  years;  so  men  say,  "Verily  Maghava 
stayed  for  one  hundred  and  one  years  as  Brahman-student 
with  Praja-pati."  Then  he  said  to  him:  "Verily,  Maghava, 
this  body  is  mortal,  held  in  the  grasp  of  Death;  but  it  is 
the  seat  of  this  deathless,  bodiless  self.  The  Embodied  is 
held  in  the  grasp  of  joy  and  sorrow;  for  what  is  embodied 
cannot  be  quit  of  joy  and  sorrow.  But  joy  and  sorrow  touch 
not  what  is  unembodied.  Unembodied  is  the  wind;  unem- 
bodied  are  the  cloud,  the  hghtning,  the  thunder.  As  these, 
rising  up  from  yonder  ether,  pass  into  the  Supreme  Light 
and  issue  forth  each  in  its  own  semblance,  so  likewise  this 
perfect  Peace,  rising  up  from  this  body,  passes  into  the 
Supreme  Light  and  issues  forth  in  its  own  semblance.  This 
is  the  Highest  Spirit.  .  .  .  Now  when  the  eye  is  fixed  upon 
the  ether,  that  is  the  spirit  in  the  eye  which  sees;  the  eye  is 
but  a  means  to  see.  When  one  thinks  that  he  will  smell  a 
thing,  it  is  the  Self;  the  nostril  is  but  a  means  to  smell. 
When  one  thinks  that  he  will  utter  a  word,  it  is  the  Self; 
speech  is  but  a  means  to  utterance.  When  one  thinks  that 
he  will  hear  a  thing,  it  is  the  Self;  the  ear  is  but  a  means 
to  hearing.  When  one  thinks  that  he  will  think  of  a  thing, 
it  is  the  Self;  the  mind  is  his  divine  eye;  with  this  divine 
eye  he  sees  these  desires  and  rejoices  therein.  .  .  .  All 
worlds  he  wins  and  all  desires  who  traces  out  and  under- 
stands the  Self."    Thus  spake  Praja-pati. 

Future  Life 

From  the  Kut'h  Upanishad 

NuCHiKETA  said,  "Some  are  of  opinion  that  after  man's 
decease  existance  continues,  and  others  say  it  ceases. 
Hence  a  doubt  has  arisen  respecting  the  nature  of  the  soul; 


THE     WISDOM     OF     THE     HINDUS       165 

I  therefore  wish  to  be  instructed  by  thee  in  this  matter. 
This  is  the  last  of  the  favours  thou  hast  offered." 

Yuma  replied,  "  Even  gods  have  doubted  and  disputed  on 
this  subject,  which  being  obscure  can  never  be  thoroughly 
comprehended.  Ask,  O  Nuchiketa!  another  favour  instead 
of  this.  Do  not  thou  take  advantage  of  my  promise,  but 
give  up  this  request." 

Nuchiketa  rephed,  "I  am  positively  informed  that  gods 
entertained  doubts  on  this  subject,  and  even  thou,  O  Yuma! 
callest  it  difficult  of  comprehension.  But  no  instructor  on 
this  point  equal  to  thee  can  be  found,  and  no  other  object 
is  so  desirable  as  this." 

Yuma  said,  "Do  thou  rather  request  of  me  to  give  thee 
sons  and  grandsons,  each  to  attain  the  age  of  a  hundred 
years;  numbers  of  cattle,  elephants,  gold  and  horses;  also 
extensive  empire  on  earth  where  thou  shaft  live  as  many 
years  as  thou  wishest. 

"If  thou  knowest  another  object  equally  desirable  with 
these,  ask  it;  together  with  wealth  and  long  life.  Tliou 
mayest  reign,  O  Nuchiketa!  over  a  great  kingdom.  I  will 
enable  thee  to  enjoy  all  wished-for  objects.  Ask  according 
to  thy  desire  all  objects  that  are  difficult  of  acquisition  in 
the  mortal  world,  but  do  not  put  to  me,  O  Nuchiketa,  the 
question  respecting  existence  after  death." 

Nuchiketa  then  replied,  "The  acquisitions  of  the  enjoy- 
ments thou  hast  offered,  O  Yuma !  is  in  the  first  place  doubt- 
ful, and  should  they  be  obtained,  they  destroy  the  strength 
of  all  the  senses;  therefore  let  thy  equipages,  and  thy  danc- 
ing and  music  remain  with  thee. 

"A  mortal  being,  whose  habitation  is  the  low  mansion 
of  earth,  and  who  is  liable  to  sudden  extinction,  when  he 
approaches  the  gods  exempted  from  death  and  debility  and 
understands  from  them  that  there  is  a  knowledge  of  futurity, 
should  not  ask  of  them  any  inferior  favour,  and  knowing 
the  fleeting  nature  of  music,  sexual  gratification  and  sensual 
pleasures,  who  can  take  delight  in  a  long  life  on  earth?  Do 
thou  instruct  us  in  that  knowledge  which  removes  doubts 


l66      THE     WISDOM     OF     THE     HINDUS 

respecting  existence  after  death,  and  which  is  obscure  and 
acquirable  with  difficulty.  I,  Nuchiketa,  cannot  ask  any 
other  favour  but  this." 


Devotion 
From  the  Munduk-Upanisbad 

Two  birds  —  God  and  the  soul  —  co-habitant  and  co- 
essential  reside  unitedly  in  one  tree,  which  is  the  body. 
One  of  them,  —  the  soul,  —  consumes  the  variously-flav- 
oured fruits  of  its  actions;  but  the  other,  — God,  — with- 
out partaking  of  them,  witnesses  all  events. 

The  soul,  so  pressed  down  in  the  body,  being  deluded 
with  ignorance,  grieves  at  its  own  insufficiency,  but  when 
it  perceives  its  co-habitant,  the  adorable  Lord  of  the  uni- 
verse, the  origin  of  itself,  and  His  glory,  it  feels  reheved 
from  grief  and  infatuation.  A  wise  man  knowing  God  as 
perspicuously  residing  in  all  creatures  forsakes  all  idea  of 
duahty;  being  convinced  that  there  is  only  one  real  exist- 
ence, which  is  God.  He  then  directs  all  his  senses  toward 
God  alone,  the  origin  of  self-consciousness,  and  on  Him 
exclusively  he  places  his  love,  abstracting  at  the  same  time 
his  mind  from  all  worldly  objects  by  constantly  applying 
it  to  God.  Through  strict  veracity,  the  uniform  direction 
of  mind  and  senses,  and  through  notions  acquired  from 
spiritual  teachers,  as  well  as  by  abstinence  from  sexual 
indulgence,  man  should  approach  God,  who  full  of  splen- 
dour and  perfection  works  in  the  heart. 


The  All-highest 

From  the  Svetasvatara  Upanishad 

I  KNOW  that  great  Spirit,  sun-hued,  beyond  the  darkness. 
Knowing  Him,  man  escapeth  Death;  there  is  no  other  way 
to  walk. 


THE     WISDOM     OF     THE     HINDUS       167 

Than  this  naught  else  is  higher,  nor  subtler,  nor  mightier; 
with  this  Spirit  the  universe  is  filled. 

Formless,  sorrowless  is  the  Highest;  they  become  death- 
less who  know  it;    but  others  come  to  very  grief. 

With  face,  head,  neck  everywhere,  dwelhng  in  covert  in 
every  creature,  pervading  all,  the  Lord  is  He;  thus  every- 
where is  the  presence  of  the  Gracious. 

A  great  lord  is  the  Spirit,  mover  of  the  understanding, 
ruler  of  this  pure  approach.  Light  unfading. 

The  Spirit  dwells  ever  as  inward  soul  within  men's  hearts, 
conceived  by  the  heart,  the  imagination,  the  thought; 
deathless  they  become  who  know  this. 

Showing  himself  in  the  quahties  of  all  senses,  void  of  all 
senses.  He  is  lord,  ruler  of  all,  refuge  of  all. 

Handless  and  footless,  He  speeds  and  seizes;  eyeless.  He 
sees;  earless.  He  hears.  He  knows  what  may  be  known, 
but  there  is  none  to  know  him.  Men  call  Him  the  Primal, 
the  Great  Spirit. 

Subtler  than  the  subtle  is  He,  greater  than  the  great,  the 
soul  lodged  in  covert  in  living  beings.  Freed  from  grief, 
man  sees  by  the  Almighty's  grace  Him,  the  desireless.  Him 
the  Power  sovereign. 

I  know  Him,  the  ageless,  ancient,  All-soul,  dwelling 
everywhere  in  universal  presence,  to  whom  Brahma-teachers 
deny  birth,  whom  they  call  the  Eternal. 

The  one  hue  that  by  blending  of  powers  lends  manifold 
hues  in  diverse  wise  from  gathered  substance,  the  Beginning 
and  End  wherein  the  All  dissolves  —  He  is  God;  may  He 
unite  us  with  blessed  understanding! 

In  vision  of  the  Lord,  the  bounteous  worshipful  God,  who 
stands  sole  warder  over  every  womb,  in  whom  this  All 
falls  together  and  dissolves  asunder,  man  comes  to  this 
everlasting  peace. 

His  form  is  not  to  be  beheld;  none  sees  Him  with  the  eye. 
Deathless  they  become  who  in  heart  and  mind  know  Him 
as  heart-dwelling. 


l68      THE     WlSDOiM     OF     THE     HINDUS 

Brahma 
From  the  Later  Vedanta 

Always  I  am,  I  give  light;  never  am  I  unbeloved;  thus 
I  am  proved  to  be  Brahma,  consisting  in  Being,  Thought, 
and  Bliss. 

In  me,  the  sky  of  Thought,  arises  the  mirage  of  the  uni- 
verse; then  how  can  I  be  aught  but  Brahma,  knowing  all, 
cause  of  all? 

The  universe,  having  no  hght  of  its  own,  could  not  possi- 
bly come  to  hght  but  for  the  presence  of  hght;  I  am  the 
Light,  and  therefore  am  everywhere. 

I  am  the  Witness,  related  to  all  things,  most  dear;  I  am 
never  the  Ego,  for  that  is  plunged  in  affections,  hmitations, 
and  pains. 

I  am  the  one  who  knows  the  beings  of  change,  and  am 
myself  changeless;  were  it  not  so,  I  should  be  altogether 
incapable  of  observing  their  changes. 

For  a  changing  thing  goes  again  and  again  through  birth 
and  dissolution  in  this  and  that  form;  how  can  it  be  an 
observer  of  these  changes? 

There  is  apparent  in  the  sky  of  Thought  a  certain  mist 
which  subsists  on  the  lack  of  reflections  and  ends  with  the 
rise  of  the  sun  of  reflection. 

In  this  long-drawn  dream  of  which  our  world  is  made, 
and  which  arises  from  the  great  slumber  of  Self-ignorance, 
there  appear  Heaven,  Salvation,  and  the  other  phantoms. 

This  distinction  between  unconscious  and  conscious  being 
is  imaginarily  imposed  on  me,  the  conscious  Being,  —  hke 
the  distinction  between  moving  and  motionless  figures  in 
a  picture  on  a  level  wall. 

I,  the  ocean  of  ambrosia,  decay  not  because  phantom 
bubbles  arise;  I,  the  mountain  of  crystal,  am  not  flushed  by 
the  play  of  dream-fashioned  evening  clouds. 

No  real  thing  forsooth  can  ever  be  of  diverse  essence; 


THE     WISDOM     OF     THE     HINDUS       169 

thus   I  am  without  inward  distinction,  void  of  the  differ- 
ences arising  from  the  world. 

I  am  the  Power  self-authoritative  and  absolute,  in  which 
are  stilled  the  phantom  figures  of  the  world  and  separate 
souls,  of  disciples  and  masters. 


VIVEKANANDA  ON  YOGA 
PHILOSOPHY 

According  to  Yoga  philosophy  it  is  through 
ignorance  that  the  Soul  has  been  joined  with 
nature  and  the  idea  is  to  get  rid  of  nature's  con- 
trol over  us.  That  is  the  goal  of  all  rehgions. 
Each  Soul  is  potentially  divine.  The  goal  is  to 
manifest  this  Divinity  within,  by  controlling 
nature,  external  and  internal.  Do  this  either  by 
work,  or  worship,  or  psychic  control,  or  philoso- 
phy, by  one,  or  more,  or  all  of  these  —  and  be 
free.  This  is  the  whole  of  rehgion.  Doctrines, 
or  dogmas,  or  rituals,  or  books,  or  temples,  or 
forms,  are  but  secondary  details.  The  Yogi  tries 
to  reach  this  goal  through  psychic  control.  Until 
we  can  free  ourselves  from  nature  we  are  slaves; 
as  she  dictates  so  we  must  go.  The  Yogi  claims 
that  he  who  controls  mind  controls  matter  also. 
The  internal  nature  is  much  higher  than  the  ex- 
ternal, and  much  more  difficult  to  grapple  with, 
much  more  difficult  to  control;  therefore  he  who 
has  conquered  the  internal  nature  controls  the 
whole  universe;    it  becomes  his  servant. 

Raja  Yoga  propounds  the  methods  of  gaining 
this  control.  Higher  forces  than  we  know  in 
physical  nature  will  have  to  be  subdued.     This 

body  is  just  the  external  crust  of  the  mind.    They 

170 


THE     WISDOM     OF     THE     HINDUS        I7I 

are  not  two  different  things;  they  are  just  as  the 
oyster  and  its  shell.  They  are  but  two  aspects 
of  one  thing;  the  internal  substance  of  the  oyster 
is  taking  up  matter  from  outside,  and  manu- 
facturing the  shell.  In  the  same  way  these  internal 
fine  forces  which  are  called  mind  take  up  gross 
matter  from  outside,  and  from  that  manufac- 
ture this  external  shell  or  body.  If  then,  we  have 
control  of  the  internal,  it  is  very  easy  to  have 
control  of  the  external.  Then  again,  these  forces 
are  not  different.  It  is  not  that  some  forces  are 
physical,  and  some  mental;  the  physical  forces 
are  but  the  gross  manifestations  of  the  fine  forces, 
just  as  the  physical  world  is  but  the  gross  mani- 
festation of  the  fine  world. 


RAMAKRISHNA  ON  YOGA 
^  PHILOSOPHY 

There  are  infinite  ways  which  lead  to  the  sea 
of  immortality.  The  main  thing  is  to  fall  into 
that  sea;  it  matters  not  how  one  gets  there.  Sup- 
pose there  is  a  reservoir  of  nectar,  a  single  drop 
of  which  falHng  into  the  mouth  will  make  one 
immortal.  You  may  drink  of  it  either  by  jumping 
into  the  reservoir  or  by  slowly  walking  down 
along  its  slope.  The  result  will  be  the  same  even 
if  you  are  pushed  or  thrown  into  it  by  another. 
Taste  a  little  of  that  nectar  and  become  immortal. 

Innumerable  are  the  paths.  Jnana,  Karma, 
Bhakti  are  all  paths  which  lead  to  the  same  goal. 
If  you  have  intense  longing  you  will  surely  reach 
God.  Yoga  (communion  with  God)  is  of  four 
kinds:  Jnana  Yoga,  Karma  Yoga,  Raja  Yoga, 
and  Bhakti  Yoga. 

Jnana  Yoga  is  communion  with  God  by  means 
of  right  discrimination  and  knowledge  in  its 
highest  sense.  The  object  of  a  Jnani  is  to  know 
and  reahse  the  Absolute.  He  discriminates  be- 
tween the  Absolute  Reality  and  the  unreal  phe- 
nomena by  saying:  "Not  this,"  "Not  this,'* 
until  he  comes  to  a  point  where  all  discrimination 
between  the  Real  and  the  unreal  ceases  and  the 

Absolute    Brahman    is    realized    in    Samadhi. 

172 


THE     WISDOM     OF     THE     HINDUS       173 

Karma  Yoga  is  communion  with  God  by  means 
of  work.  It  is  what  you  are  teaching.  The  per- 
formance of  duties  by  householders  not  for  the 
sake  of  obtaining  their  results  but  for  glorifying 
the  Supreme  is  that  which  is  meant  by  this 
method  of  Yoga.  Again,  worship,  repetition  of 
the  Name  of  the  Lord,  and  other  devotional  ex- 
ercises are  also  included  in  it,  if  they  are  done 
without  attachment  to  their  fruits  and  for  the 
glorification  of  God.  The  end  of  Karma  is  the 
same  as  the  realization  of  the  Impersonal  Abso- 
lute or  the  Personal  God  or  both. 

Raja  Yoga  leads  to  this  communion  through 
concentration  and  meditation.  It  has  eight  steps. 
The  first  is  Yama,  which  consists  in  non-injuring, 
truthfulness,  non-covetousness,  chastity,  and  the 
non-receiving  of  gifts.  The  second  is  Niyama, 
which  includes  austerities,  forbearance,  content- 
ment, faith  in  the  Supreme  Being,  charity,  study, 
and  self-surrender  to  the  Supreme  Will.  The 
practice  of  various  physical  postures  is  comprised 
in  Asana,  the  third;  while  Pranayama  or  breath- 
ing exercises  constitute  the  fourth  step.  The  fifth 
is  Pratyahara  and  consists  in  making  the  mind 
introspective  and  one-pointed.  Concentration  or 
Dharana  is  the  next;  Dhyana  or  meditation  is 
the  seventh,  and  Samadhi  or  the  state  of  super- 
consciousness  the  eighth. 

Bhakti  Yoga  is  communion  by  means  of  love, 
devotion,  and  self-surrender  (Bhakti).  It  is  es- 
pecially adapted  to  this  age. 


174      THE     WISDOM     OF     THE     HINDUS 

The  path  of  absolute  knowledge  is  exceedingly 
difficult.  The  term  of  human  life  at  the  present 
day  is  short  and  entirely  dependent  on  material 
food.  Moreover,  it  is  almost  impossible  to  get 
rid  of  the  idea  that  the  soul  is  one  with  the  body. 
Now  a  Jnani  or  philosopher  may  declare:  "I  am 
not  this  body,  gross  or  subtle;  I  am  one  with 
Brahman,  the  Absolute.  I  am  not  subject  to  the 
necessities  and  conditions  of  the  body,  —  hunger, 
thirst,  birth,  death,  disease,  grief,  pleasure,  pain." 
Such  assertions,  however,  will  not  make  him  free 
from  these  bodily  conditions  so  long  as  he  is  on 
the  plane  of  relativity.  He  may  be  compared  to 
a  person  who  is  suffering  from  the  intense  pain 
of  a  wound  but  who  is  trying  to  deny  it  by  mere 
word  of  mouth. 

When  the  Kundalini  is  awakened,  true  Bhakti, 
Divine  Love  and  ecstasy  are  attained.  Through 
Karma  Yoga  one  can  easily  attain  to  various 
psychic  powers.  But  when  Karma  Yoga  leads 
to  Bhakti  Yoga,  Divine  realization  comes.  Then 
all  duties,  rituals,  ceremonials,  drop  off  like  the 
petals  of  a  flower  when  the  fruit  has  grown.  When 
a  child  is  born,  the  young  mother  does  not  dis- 
charge any  other  duties,  but  fondles  the  child  the 
whole  day.  As  she  is  free  from  all  household  duties, 
so  a  Bhakta  becomes  free  from  the  bondage  of 
work  after  realizing  God.  The  true  Bhakta  says: 
"0  Mother,  Karma  with  attachment  I  fear, 
for  it  proceeds  from  selfish  motives,  and  as  a  man 


THE     WISDOM     OF     THE     HINDUS       I75 

soweth  so  shall  he  reap.  I  see  again  that  work 
without  attachment  is  exceedingly  difficult.  If 
I  work  through  attachment  I  shall  forget  Thee: 
therefore  I  do  not  desire  such  Karma.  Grant  that 
my  work  may  become  less  and  less  so  long  as 
I  do  not  attain  to  Thee.  Till  then  may  I  have 
strength  to  do  unattached  the  little  w^ork  that 
is  left  for  me,  and  may  I  be  blessed  with  unselfish 
love  and  devotion  to  Thee!  Mother,  so  long  as  I 
do  not  realize  Thee  may  my  mind  be  not  attached 
to  new  works  and  new  desires!  But  when  Thou 
wilt  command  me  to  work  I  shall  do  it  not  for 
myself  but  only  for  Thee." 

•  Hatha  Yoga  deals  entirely  with  the  physical 
body.  It  describes  the  methods  by  which  the 
internal  organs  can  be  purified  and  perfect  health 
can  be  acquired.  It  teaches  how  to  conquer  the 
various  powers  of  Prana  and  the  muscles,  organs 
and  nerves  of  the  body.  But  in  Hatha  Yoga  the 
mind  must  always  be  concentrated  on  the  physical 
body.  A  Hatha  Yogi  possesses  many  powers, 
such  as  the  power  of  levitation;  but  all  these  pow- 
ers are  only  the  manifestations  of  physical  Prana. 
There  was  a  juggler  who  in  the  midst  of  his  tricks 
suddenly  turned  his  tongue  upw^ard  and  drew  it 
back  into  the  post-nasal  canal,  stopping  respira- 
tion. Instantly  all  the  activities  of  his  body  were 
suspended.  People  thought  that  he  was  dead,  so 
they  buried  him.  For  several  years  he  remained 
buried  in  that  state.  In  some  way  the  grave  was 
opened  and  he  regained  consciousness.    Immedi- 


1 76      THE     WISDOM     OF     THE     HINDUS 

ately  he  began  to  repeat  the  same  conjuring  words 
with  which  he  had  been  casting  the  spell  before 
he  lost  consciousness.  So  the  practice  of  Hatha 
Yoga  will  bring  the  control  over  the  body,  but 
it  will  carry  one  only  so  far.  Raja  Yoga,  on  the 
contrary,  deals  with  the  mind  and  leads  to  spirit- 
ual results  through  discrimination,  concentration 
and  meditation. 

Perfect  concentration  of  the  mind  is  necessary 
in  the  path  of  Raja  Yoga.  Mind  is  like  the  flame 
of  a  lamp.  When  the  wind  of  desire  blows,  it  is 
restless;  when  there  is  no  wind,  it  is  steady.  The 
latter  is  the  state  of  mind  in  Yoga.  Ordinarily 
the  mind  is  scattered,  one  portion  here,  another 
portion  there.  It  is  necessary  to  collect  the  scat- 
tered mind  and  direct  it  towards  one  point.  If 
you  want  a  whole  piece  of  cloth,  you  will  have 
to  pay  the  full  price  for  it.  Yoga  is  not  possible 
if  there  be  the  least  obstacle  in  the  way.,  If  there 
be  a  small  break  in  the  telegraphic  wire,  the  mes- 
sage will  not  reach  its  destination.  A  Yogi  con- 
trols his  mind,  the  mind  does  not  control  him. 
When  the  mind  is  absolutely  concentrated,  the 
breath  stops,   and  the  soul  enter  into  Samadhi. 

The  six  Lotuses  mentioned  in  the  Science  of 
Yoga  correspond  to  the  seven  mental  planes  men- 
tioned in  the  Vedanta.  When  the  mind  is  im- 
mersed in  worldliness,  it  makes  its  abode  in  the 
lowest  lotus  at  the  end  of  the  spine.  Sexual 
desires  rise  when  the  mind  is  in  the  second  lotus, 


THE     WISDOM     OF     THE     HINDUS       I77 

the  sexual  organ.  When  it  is  in  the  third,  the 
navel,  the  man  is  taken  up  with  things  of  the 
world  —  eating,  drinking,  begetting  children.  In 
the  fourth  mental  plane  the  heart  of  the  man  is 
blessed  with  the  Vision  of  Divine  Glory  and  he 
cries  out:  "What  is  all  this!  What  is  all  this!" 
In  the  fifth  plane  the  mind  rests  in  the  throat. 
The  devotee  talks  only  on  subjects  related  to  God 
and  grows  impatient  if  any  other  subject  comes 
up  in  the  course  of  conversation.  In  the  sixth 
plane  the  mind  is  localized  between  the  eyebrows. 
The  devotee  comes  face  to  face  with  God;  only 
a  thin  glass-like  partition,  so  to  speak,  keeps  him 
separate  from  the  Divine  Person.  To  him  God 
is  like  a  light  within  a  lantern,  or  like  a  photo- 
graph behind  a  glass  frame.  He  tries  to  touch 
the  vision,  but  he  cannot.  His  perception  falls 
short  of  complete  realization,  for  there  is  the 
element  of  self-consciousness,  the  sense  of  "I," 
kept  to  a  certain  extent.  In  the  last  or  seventh 
plane  it  is  perfect  Samadhi.  Then  all  sense-con- 
sciousness ceases  and  absolute  God-consciousness 
takes  its  place. 

A  Raja  Yogi  also  seeks  to  realize  the  Universal 
Being.  His  object  is  to  bring  the  finite  human 
soul  into  communion  with  the  infinite  Spirit. 
He  tries  first  to  collect  his  mind,  which  is  scattered 
in  the  world  of  senses,  and  then  seeks  to  fix  it 
on  the  Universal  Spirit;  hence  the  necessity  of 
meditating  on  Him  in  solitude  and  in  a  posture 
which  causes  no  distraction. 


lyS      THE     WISDOM     OF     THE     HINDUS 

When  Karma  Yoga  is  so  difficult  to  practice, 
one  should  pray  to  the  Lord  in  this  manner: 
"O  Lord!  Do  Thou  reduce  our  Karma  to  a  mini- 
mum, and  the  little  work  that  we  daily  perform, 
may  we  do  it  with  non-attachment  by  Thy  grace. 
O  Lord!  Do  not  let  our  desire  for  work  increase 
in  number  and  bind  us  to  worldliness." 

Yoga   Aphorisms   of   Patanjali 

Sleep  is  that  modification  of  the  mind  which 
ensues  upon  the  quitting  of  all  objects  by  the  mind, 
by  reason  of  all  the  waking  senses  and  faculties 
sinking  into  abeyance. 

Memory  is  the  not  letting  go  of  an  object  that 
one  has  been  aware  of. 

The  meditative  state  attained  by  those  whose 
discrimination  does  not  extend  to  pure  spirit, 
depends  upon  the  phenomenal  world. 

In  the  practice  of  those  who  are,  or  may  be, 
able  to  discriminate  as  to  pure  spirit,  their  medi- 
tation is  preceded  by  Faith,  Energy,  Intentness 
(upon  a  single  point),  and  Discernment,  or  thor- 
ough discrimination  of  that  which  is  to  be  known. 

The  attainment  of  the  state  of  abstract  medi- 
tation is  speedy,  in  the  case  of  the  hotly  impet- 
uous. 


THE     WISDOM     OF     THE     HINDUS       I79 

Ignorance  is  the  notion  that  the  non-eternal, 
the  impure,  the  evil  and  that  which  is  not  soul 
are,    severally,    eternal,    pure,    good   and   soul. 

The  tenacious  wish  for  existence  upon  earth 
is  inherent  in  all  sentient  beings,  and  continues 
through  all  incarnations,  because  it  has  self-repro- 
ductive power.  It  is  felt  as  well  by  the  wise  as 
the  unwise. 

But  to  that  man  who  has  attained  to  the  per- 
fection of  spiritual  cultivation,  all  mundane  things 
are  ahke  vexatious,  since  the  modifications  of  the 
mind  due  to  the  natural  qualities  are  adverse  to 
the  attainment  of  the  highest  condition;  because, 
until  that  is  reached,  the  occupation  of  any  form 
of  body  is  a  hindrance,  and  anxiety  and  impres- 
sions  of  various   kinds   ceaselessly   continue. 

The  Universe,  including  the  visible  and  the 
invisible,  the  essential  nature  of  which  is  com- 
pounded of  purity,  action,  and  rest,  and  w^hich 
consists  of  the  elements  and  the  organs  of  action, 
exists  for  the  sake  of  the  soul's  experience  and 
emancipation. 

The  soul  is  the  Perceiver;  is  assuredly  vision 
itself  pure  and  simple;  unmodified;  and  looks 
directly  upon  ideas. 

Although  the  Universe  in  its  objective  state 
has  ceased  to  be,  in  respect  to  that    man    who 


l80       THE      WISDOM     OF     THE     HINDUS 

has  attained  to  the  perfection  of  spiritual  culti- 
vation, it  has  not  ceased  in  respect  to  all  others, 
because  it  is  common  to  others  besides  him. 

In  order  to  exclude  from  the  mind  questionable 
things,  the  mental  calhng  up  of  those  things  that 
are  opposite  is  efficacious  for  their  removal. 

When  harmless ness  and  kindness  are  fully 
developed  in  the  Yogi  (him  who  has  attained  to 
cultivated  enlightenment  of  the  soul),  there  is  a 
complete  absence  of  enmity,  both  in  men  and 
animals,   among  all  that  are  near  to  him. 

When  covetousness  is  eliminated  there  comes 
to  the  Yogi  a  knowledge  of  everything  relating  to, 
or  that  which  has  taken  place  in,  former  states 
of  existence. 

From  purification  of  the  mind  and  body  there 
arises  in  the  Yogi  a  thorough  discernment  of  the 
cause  and  nature  of  the  body,  whereupon  he  loses 
that  regard  which  others  have  for  the  bodily 
form;  and  he  also  ceases  to  feel  the  desire  of,  or 
necessity  for,  association  with  his  fellow-beings 
that   is   common   among   other   men. 

From  purification  of  the  mind  and  body  also 
ensue  to  the  Yogi  a  complete  predominance  of 
the  quality  of  goodness,  complacency,  intentness, 
subjugation   of  the  senses,   and   fitness   for   con- 


THE     WISDOM     OF     THE     HINDUS       l8l 

templation    and    comprehension    of   the   soul    as 
distinct  from  nature. 

By  means  of  this  regulation  of  the  breath,  the 
obscuration  of  the  mind  resulting  from  the  in- 
fluence of  the  body  is  removed. 

Restraint  is  the  accommodation  of  the  senses 
to  the  nature  of  the  mind,  with  an  absence  on  the 
part  of  the  senses  of  their  sensibihty  to  direct 
impression  from  objects. 

Fixing  the  mind  on  a  place,  object,  or  subject 
is  attention. 

The  continuance  of  this  attention  is  contem- 
plation. 

This  contemplation,  when  it  is  practiced  only 
in  respect  to  a  material  subject  or  object  of  sense, 
is  meditation. 

When  this  fixedness  of  attention,  contempla- 
tion, and  meditation  are  practiced  with  respect 
to  one  object,  they  together  constitute  what  is 
called  concentration. 

When  the  mind,  after  becoming  fixed  upon  a 
single  object,  has  ceased  to  be  concerned  in  any 
thought  about  the  condition,  quahties,  or  rela- 
tions of  the  thing  thought  of,  but  is  absolutely 


l82      THE     WISDOM     OF     THE     HINDUS 

fastened  upon  the  object  itself,  it  is  then  said  to 
be  intent  upon  a  single  point  —  a  state  technically 
called  Ekagrata. 

A  KNOWLEDGE  of  the  occurrcnccs  experienced 
in  former  incarnations  arises  in  the  ascetic  from 
holding  before  his  mind  the  trains  of  self-repro- 
ductive thought  and  concentrating  himself  upon 
them. 

The  nature  of  the  mind  of  another  person  be- 
comes known  to  the  ascetic  when  he  concentrates 
his  own  mind  upon  that  other  person. 

By  performing  concentration  in  regard  to  the 
properties  and  essential  nature  of  form,  especially 
that  of  the  human  body,  the  ascetic  acquires  the 
power  of  causing  the  disappearance  of  his  cor- 
poreal frame  from  the  sight  of  others,  because 
thereby  its  property  of  Satwa  which  exhibits 
itself  as  luminousness  is  disconnected  from  the 
spectator's  organ  of  sight. 

By  performing  concentration  in  regard  to  benev- 
olence, tenderness,  complacency,  and  disinterested- 
ness, the  ascetic  is  able  to  acquire  the  friendship 
of  whomsoever  he  may  desire. 

By  performing  concentration  with  regard  to 
the  powers  of  the  elements,  or  of  the  animal  king- 
dom, the  ascetic  is  able  to  manifest  those  in  himself. 


THE     WISDOM     OF     THE     HINDUS       183 

By  concentrating  his  mind  upon  minute,  con- 
cealed or  distant  objects  in  every  department  of 
nature,  the  ascetic  acquires  thorough  knowledge 
concerning  them. 

By  concentrating  his  mind  upon  the  sun,  a 
knowledge  arises  in  the  ascetic  concerning  all 
spheres  between  the  earth  and  the  sun. 

By  concentrating  his  mind  upon  the  moon, 
there  arises  in  the  ascetic  a  knowledge  of  the 
fixed  stars. 

By  concentrating  his  mind  upon  the  polar  star, 
the  ascetic  is  able  to  know  the  fixed  time  and 
motion  of  every  star  in  the  Brahmanda  of  which 
this  earth  is  a  part. 

By  concentrating  his  mind  upon  the  solar 
plexus,  the  ascetic  acquires  a  knowledge  of  the 
structure    of   the    material    body. 

By  concentrating  his  mind  upon  the  nerve 
center  in  the  pit  of  the  throat,  the  ascetic  is  able 
to  prevent  his  body  being  moved,  without  any 
resistant  exertion  of  his  muscles. 

By  concentrating  his  mind  upon  the  light  in 
the  head  the  ascetic  acquires  the  power  of  seeing 
divine  beings. 

The  ascetic  can,  after  long  practice,  disregard 
the    various    aids    to    concentration    hereinbefore 


184       THE     WISDOM     OF     THE     HINDUS 

recommended  for  the  easier  acquirement  of 
knowledge,  and  will  be  able  to  possess  any 
knowledge  simply  through  the  desire  therefor. 

By  concentrating  his  mind  upon  the  true  nature 
of  the  soul  as  being  entirely  distinct  from  any 
experiences,  and  disconnected  from  all  material 
things,  and  dissociated  from  the  understanding, 
a  knowledge  of  the  true  nature  of  the  soul  itself 
arises  in  the  ascetic. 

From  the  particular  kind  of  concentration  last 
described,  there  arises  in  the  ascetic,  and  remains 
with  him  at  all  times,  a  knowledge  concerning  all 
things,  whether  they  be  those  apprehended  through 
the  organs  of  the  body  or  otherwise  presented 
to  his  contemplation. 

The  powers  hereinbefore  described  are  hable 
to  become  obstacles  in  the  way  of  perfect  concen- 
tration, because  of  the  possibility  of  wonder  and 
pleasure  flowing  from  their  exercise,  but  are  not 
obstacles  for  the  ascetic  who  is  perfect  in  the 
practice  enjoined. 

By  concentrating  his  mind  upon  the  relations 
between  the  ear  a-nd  Akasa  (the  ether),  the  ascetic 
acquires  the  power  of  hearing  all  sounds,  whether 
upon  the  earth  or  in  the  ether,  and  whether  far 
or  near. 

By  concentrating  his  mind  upon  the  human 
body,  in  its  relations  to  air  and  space,  the  ascetic 


THE     WISDOM     OF     THE     HINDUS       1 85 

s  able  to  change,  at  will,  the  polarity  of  his  body, 
ind  consequently  acquires  the  power  of  freeing 
t   from   the   control   of  the   law   of  gravitation. 

When  the  ascetic  has  completely  mastered  all 
;he  influences  which  the  body  has  upon  the  inner 
nan,  and  has  laid  aside  all  concern  in  regard  to 
t,  and  in  no  respect  is  affected  by  it,  the  conse- 
juence  is  a  removal  of  all  obscurations  of  the  in- 
tellect. 

The  ascetic  acquires  complete  control  over  the 
elements  by  concentrating  his  mind  upon  the  five 
classes  of  properties  in  the  manifested  universe; 
is,  first,  those  of  gross  or  phenomenal  character; 
;econd,  those  of  form;  third,  those  of  subtle 
quality;  fourth,  those  susceptible  of  distinction 
is  to  light,  action,  and  inertia;  fifth,  those  having 
nfluence  in  their  various  degrees  for  the  produc- 
:ion  of  fruits  through  their  effects  upon  the  mind. 

From  the  acquirement  of  such  power  over  the 
elements  there  results  to  the  ascetic  various  per- 
fections, to  wit,  the  power  to  project  his  inner- 
;elf  into  the  smallest  atom,  to  expand  his  inner- 
;elf  to  the  size  of  the  largest  body,  to  render  his 
naterial  body  light  or  heavy  at  will,  to  give  in- 
definite extension  to  his  astral  body  or  its  separate 
nembers,  to  exercise  an  irresistible  will  upon 
:he  minds  of  others,  to  obtain  the  highest  ex- 
cellence of  the  material  body,  and  the  ability  to 
^reserve  such   excellence  when   obtained. 


l86      THE     WISDOM     OF     THE     HINDUS 

The  ascetic  acquires  complete  control  over 
the  organs  of  sense  from  having  performed  San- 
yama  (concentration)  in  regard  to  perception, 
the  nature  of  the  organs,  egoism,  the  quality  of 
the  organs  as  being  in  action  or  at  rest,  and 
their  power  to  produce  merit  or  demerit  from  the 
connection  of  the  mind  with  them. 

Therefrom  spring  up  in  the  ascetic  the  powers; 
to  move  his  body  from  one  place  to  another  with 
the  quickness  of  thought,  to  extend  the  operations 
of  his  senses  beyond  the  trammels  of  place  or 
the  obstructions  of  matter,  and  to  alter  any  natural 
object  from  one  form  to  another. 

In  the  ascetic  who  has  acquired  the  accurate 
discriminative  knowledge  of  the  truth  and  of  the 
nature  of  the  soul,  there  arises  a  knowledge  of 
all  existences  in  their  essential  natures  and  a 
mastery  over  them. 

In  the  ascetic  who  acquires  an  indifference  even 
to  the  last  mentioned  perfection,  through  having 
destroyed  the  last  germs  of  desire,  there  comes  a 
state  of  the  soul  that   is   called    Isolation. 

The  ascetic  ought  not  to  form  association  with 
celestial  beings  who  may  appear  before  him,  nor 
exhibit  wonderment  at  their  appearance,  since  the 
result  would  be  a  renewal  of  afflictions  of  the  mind. 

The  knowledge  that  springs  from  this  per- 
fection of  discriminative  power  is  called  ''knowl- 


THE     WISDOM     OF     THE     HINDUS       187 

edge  that  saves  from  re-birth."  It  has  all  things 
and  the  nature  of  all  things  for  its  objects,  and 
perceives  all  that  hath  been  and  that  is,  without 
hmitations  of  time,  place,  or  circumstances,  as 
if  all  were  in  the  present  and  the  presence  of  the 
contemplator. 

When  the  mind  no  longer  conceives  itself  to 
be  the  knower,  or  experiencer,  and  has  become 
one  with  the  soul  —  the  real  knower  and  experi- 
encer" —  Isolation  takes  place  and  the  soul  is 
emancipated. 

The  mind  is  not  self-illuminative,  because  it 
is  an  instrument  of  the  soul,  is  colored  and  modified 
by  experiences  and  objects  and  is  cognized  by 
the  soul. 

The  mind,  when  united  with  the  soul  and  fully 
conversant  with  knowledge  embraces  universally 
all  objects. 

The  mind,  though  assuming  various  forms  by 
reason  of  innumerable  mental  deposits,  exists  for 
the  purpose  of  the  soul's  emancipation  and  oper- 
ates in  co-operation  therewith. 


WISDOM  OF  THE  HITOPADESA 

Good  Advice 

Wisdom  and  Vision 

Wise  men,  holding  wisdom  highest,  scorn  delights, 

more  false  than  fair; 
Daily  live  as  if  Death's  fingers  twined  already 

in  thy  hair! 

Truly,  richer  than  all  riches,  better  than  the  best 

of  gain, 
Wisdom  is;    unbound,  secure  —  once  won,   none 

loseth  her  again. 
Bringing  dark  things  into  daylight,  solving  doubts 

that  vex  the  mind. 
Like  an  open  eye  is  Wisdom  —  he  that  hath  her 

not  is  blind. 

Noble   Actions 

Death,  that  must  come,  comes  nobly  when  we 

give 
Our  wealth,  and  life,  and  all  to  make  men  live. 

Hospitality 

Bar  thy  door  not  to  the  stranger,  be  he  friend 
or  be  he  foe, 

i88 


THE     WISDOM     OF     THE     HINDUS       189 

For  the  tree  will  shade  the  woodman  while  his 
axe  doth  lay  it  low. 

Greeting  fair,  and  room  to  rest  in;   fire,  and  water 

from  the  well  — 
Simple  gifts  —  are  given  freely  in  the  house  where 

good  men  dwell;  — 

Young,  or  bent  with  many  winters;   rich,  or  poor, 

whate'er  thy  guest, 
Honour  him  for  thine  own  honour  —  better  is  he 

than  the  best. 

Pity  them   that   crave  thy   pity;    who   art  thou 

to  stint  thy  hoard, 
When  the  holy  moon  shines  equal  on  the  leper 

and  the  lord! 

When  thy  gate  is  roughly  fastened,  and  the  asker 

turns  away. 
Thence  he  bears  thy  good    deeds  with  him,   and 

his  sins  on  thee  doth  lay. 

In  the  house  the  husband  ruleth;  men  the  Brah- 
man "master"  call; 

Agni  is  the  Twice-born's  Master  —  but  the  guest 
is  lord  of  all. 

The   Friend 

That  friend  only  is  the  true  friend  who  abides 
when  trouble  comes; 


190      THE     WISDOM     OF     THE     HINDUS 

That  man  only  is  the  brave  man  who  can  bear 

the  battle-drums; 
Words  are  wind;    deed  proveth  promise:    he  who 

helps  at  need  is  kin; 
And  the  leal  wife  is  loving  though  the  husband 

lose  or  win. 
Friend  and  kinsman  —  more  their  meaning  than 

the  idle-hearted  mind; 
Many   a   friend    can   prove    unfriendly,    many    a 

kinsman  less  than  kind: 
He  who  shares  his  comrade's  portion,  be  he  beggar, 

be  he  lord, 
Comes  as  truly,  comes  as  duly,  to  the  battle  as 

the  board  — 
Stands  before  the  king  to  succour,  follows  to  the 

pile  to  sigh  — 
He  is  friend,  and  he  is  kinsman;   less  would  make 

the  name  a  lie. 

The   Fated 

Stars    gleam,    lamps    flicker,    friends    foretell   of 

fate; 
The    fated    sees,    knows,    hears    them  —  all    too 

late. 

Noble   Hearts 

Anger  comes  to  noble  natures,  but  leaves  there 

no  strife  or  storm: 
Plunge  a  Hghted  torch  beneath  it,  and  the  ocean 

grows  not  warm. 


THE     WISDOM     OF     THE     HINDUS       I9I 

Noble  hearts  are  golden  vases  —  close  the  bond 

true  metals  make; 
Easily    the    smith    may    weld    them,    harder    far 

it  is  to  break. 

Evil  hearts  are  earthen  vessels  —  at  a  touch  they 

crack  a-twain, 
And  what  craftsman's  ready  cunning  can  unite 

the  shards  again? 

Good  men's  friendships  may  be  broken,  yet  abide 

they  friends  at  heart; 
Snap  the  stem  of  Luxmee's  lotus,  but  its  fibres 

will  not  part. 

True  Religion!  —  'tis  not  blindly  prating  what 

the  gurus  prate, 
But  to  love,  as  God  hath  loved  them,  all  things, 

be  they  small  or  great; 

And  true  bliss  is  when  a  sane  mind  doth  a  healthy 

body   fill 
And  true  knowledge  is  the  knowing  what  is  good 

and  what  is  ilL 

Poisonous  though  the  tree  of  life  be,  two  fair 

blossoms  grow  thereon: 
One,  the  company  of  good  men;   and  sweet  songs 

of  Poets,  one. 

Sentences  of  studied  wisdom,  naught  avail  they 
unapplied; 


192       THE      WISDOM     OF     THE     HINDUS 

Though   the  blind   man   hold   a  lantern,   yet  his 
footsteps  stray  aside. 

Be  not  haughty,  being  wealthy;  droop  not,  having 

lost  thine  all; 
Fate  doth  play   with   mortal   fortunes  as  a  girl 

doth  toss  her  ball. 

Worldly  friendships,  fair  but  fleeting;   shadow 

of  the  clouds  at  noon; 
Women,  youth,  new  corn,  and  riches;    these  be 

pleasures  passing  soon. 

For  thy  bread  be  not  o'er  thoughtful  —  Heav'n 

for  all  hath  taken  thought; 
When  the  babe  is   born,   the  sweet  milk  to  the 

mother's  breast  is  brought. 

He  who  gave  the  swan  her  silver,  and  the  hawk 

her  plumes   of  pride, 
And  his  purples  to  the  peacock  —  He  will  verily 

provide. 

Beware! 

Ah!  the  gleaming,   glancing   arrows   of  a  lovely 

woman's  eye! 
Feathered    with    her    jetty    lashes,    perilous    they 

pass  thee  by: 
Loosed  at  venture  from  the  black  bows  of  her 

arching  brow,  they  part. 
All  too  penetrant  and  deadly  for  an  undefended 

heart. 


THE     WISDOM     OF     THE     HINDUS       I93 

By  their  own  deeds  men  go  downward,  by  them 

men  mount  upward  all 
Like  the  diggers  of  a  well,  and  like  the  builders 

of  a  wall. 

Not   disparagement   nor  slander   kills   the  spirit 

of  the  brave; 
Fhng  a  torch  down,  upward  ever  burns  the  brilliant 

flame  it  gave. 

Never  tires  the  fire  of  burning,  never  wearies 
death  of  slaying, 

Nor  the  sea  of  drinking  rivers,  nor  the  bright- 
eyed  of  betraying. 

With  gift,  craft,  promise,  cause  thy  foe  to  yield; 
When  these  have  failed  thee,  challenge  him  a-field. 

He  is  brave  whose  tongue  is  silent  of  the  trophies 
of  his  sword; 

He  is  great  whose  quiet  bearing  marks  his  great- 
ness well  assured. 

Grief  kills  gladness,  winter  summer,  midnight- 
gloom  the  light  of  day, 

Kindnesses  ingratitude,  and  pleasant  friends  drive 
pain  away; 

Each  ends  each,  but  none  of  other  surer  conquerors 
can  be 

Than  Impolicy  of  Fortune  —  of  Misfortune  Policy. 

Whoso  trusts,  for  service  rendered,  or  fair  words, 
an  enemy, 


194      THE     WISDOM     OF     THE     HINDUS 

Wakes  from  folly  like  one  falling  in  his  slumber 
from  a  tree. 

Fellow  be  with  kindly  foemen,  rather  than  with 

friends  unkind; 
Friend  and  foeman  are  distinguished  not  by  title 
but  by  mind.  ' 

The   Four  Castes 
Brahmans  for  their  lore  have  honour;  Kshattriyas 

for  their  bravery; 
Vaisyas  for  their   hard-earned   treasure;     Sudras 

for  humility. 

Weep  not!     Life  the  hired  nurse  is,  holding  us  a 

little  space; 
Death,  the  mother  who  doth  take  us  back  into 

our  proper  place. 

Like  as  a  plank  of  drift-wood 

Tossed  on  the  watery  main. 
Another  plank  encountered. 

Meets,  —  touches,  —  parts  again; 
So  tossed,  and  drifting  ever. 

On  life's  unresting  sea, 
Men  meet,  and  greet,  and  sever, 

Parting  eternally. 

Halt,  traveller!    rest  i'  the  shade:    then  up  and 

leave  it! 
Stay,  Soul!    take  fill  of  love;  nor  losing,  grieve  it! 


THE     WISDOM     OF     THE     HINDUS       I95 

Each  beloved  object  born 
Sets  within  the  heart  a  thorn 
Bleeding,  when  it  be  uptorn. 

Seek  not  the  wild,  sad  heart!  thy  passion  haunt  it; 
Play  hermit  in  thy  house  with  heart  undaunted; 
A  governed  heart,  thinking  no  thought  but  good, 
Makes  crowded  houses  holy  sohtude. 

Away  with  those  that  preach  to  us  the  washing 

off  of  sin  — 
Thine  own  self  is  the  stream  for  thee  to  make 

ablutions   in: 
In    self-restraint    it   rises    pure  —  flows    clear    in 

tide  of  truth. 
By  widening  banks  of  wisdom,  in  waves  of  peace 

and  truth, 
Bathe  there,  thou  son  of  Pandu!  with  reverence 

and  rite. 
For  never  yet  was   water  wet   could   wash   the 

spirit  white. 

Aphorisms 

What  is  the  use  of  matted  locks  and  a  body 
smeared  with  ashes?  He  has  divine  knowledge 
and  final  emancipation  whose  heart  melts  with 
benevolence   toward   all   animated   beings. 

As  there  are  four  ways  of  assaying  gold  —  by 
friction,  cutting,  heating,  and  hammering,  —  so 
there  are  four  ways  of  examining  a  man,  —  by 
his  conversation,  disposition,  family,  and  conduct. 


196      THE     WISDOM     OF     THE     HINDUS 

I  WILL  declare  in  a  single  hemistich  what  is 
dilated  on  in  many  books  —  do  not  to  others 
what  would  be  disagreeable  to  yourself. 

The  wicked  man  should  be  avoided  -though 
adorned  with  learning;  —  is  not  the  serpent  to  be 
feared  though  it  has  a  jewel  in  its  head? 

The  speech  of  the  magnanimous  is  like  the 
tooth  of  an  elephant,  which  is  never  retracted; 
but  that  of  the  base  is  like  the  neck  of  the  tortoise 
which  is  continually  put  forth  and  drawn  back. 

Who  is  free  from  self-conceit?  The  partridge 
sleeps  with  its  feet  upward  for  fear  of  the  sky 
falhng. 

From  the  impurities  of  the  body  there  is  much 
to  fear  because  all  sins  enter  into  it;  therefore 
let  your  dwelhng  be  with  the  fearless  and  conduct 
yourselves  toward  the  light  of  God. 

For  there  neither  sword  nor  poison  have  power 
to  destroy  and  sin  cannot  enter.  Ye  will  live 
ever  as  God  hveth,  and  the  fire  of  death  will  be 
guarded,  as  it  were,  with  water. 

He  that  meditateth  will  naturally  be  happy 
because  he  is  wise  and  suffereth  not  the  passions 
to  spread  over  his  soul.     He  loveth  but  one  God. 

—  Dadu. 


I 


the    wisdom    of    the    hindus     i97 

Character 

Though  he  roam  to  Concan,  no  dog  will  turn 
into  a  lion;  going  to  Benares  will  make  no  pig 
an  elephant;  —  and  no  pilgrimage  will  make  a  saint 
of  one  whose  nature  is   diflferent.  —  Vemana. 

Hypocrisy 

He  who  has  brought  his  members  under  sub- 
jection, but  sits  with  foohsh  mind  thinking  in 
his  heart  of  the  things  of  sense,  is  called  a  hypocrite. 

—  Bhagavat-Gita. 

Gratitude 

The  wise  will  remember  throughout  their  seven- 
fold births  the  love  of  those  who  have  wiped 
away  the  falHng  tear  from  their  eyes.  It  is  not 
good  to  forget  a  benefit;  it  is  good  to  forget  an 
injury  even  in  the  moment  in  which  it  is  inflicted. 

—  Tiruvalluvat. 


APHORISMS 

NiTi  Sastras  or  Moral  Stanzas 

He  who  feeds  us  is  our  father;  he  who  helps 
us  is  our  brother;  he  who  places  his  confidence 
in  us  is  our  friend ;  those  whose  sentiments  accord 
with  ours  are  our  kinsmen. 

If  a  margosa  seed  be  dropped  into  a  beverage 
composed  of  sugar,  honey,  and  ghee,  the  whole 
of  it  becomes  so  bitter,  that  although  milk  may 
rain  upon  it  for  a  thousand  years  the  mixture 
will  lose  nothing  of  its  bitterness.  This  is  sym- 
bolical of  the  wicked,  who,  however  good  people 
may  be  to  them,  never  lose  their  natural  tendency 
to  do  evil. 

Beware  of  becoming  attached  to  any  country 
which  is  not  your  own,  or  of  serving  any  master 
who  is  a  foreigner;  renounce  all  relatives  who 
are  only  so  nominally;  keep  nothing  which  does 
not  belong  to  you;  and  leave  a  guru  who  can  do 
you  no  good. 

If  you  undertake  to  do  anything  which  you 

find  to  be  beyond  your  powers,  give  it  up  at  once. 

If  an  individual  dishonours  a  whole  class,  he  should 

be  excommunicated;  if  a  single  inhabitant  causes 

198 


THE     WISDOM     OF     THE     HINDUS       199 

ruin  to  a  whole  village  he  should  be  expelled 
from  it;  if  a  village  causes  the  ruin  of  a  district, 
it  should  be  destroyed;  and  if  a  district  causes 
the  ruin  of  the  soul,  it  must  be  abandoned. 

In  the  afflictions,  misfortunes,  and  tribulations 
of  life  only  he  who  actively  helps  us  is  our  friend. 

Just  as  a  plant  of  the  forest  becomes  a  friend 
of  the  body  when  by  virtue  of  its  medicinal  prop- 
erties it  cures  an  illness  which  afflicts  the  body, 
however  different  the  one  may  be  from  the  other; 
similarly,  he  who  renders  us  services  should  be 
considered  our  friend,  however  lowly  may  be  his 
condition  and  however  far  he  may  be  separated 
from  us;  whereas  he  who  affects  to  be  our  friend 
should,  if  he  attempts  to  hurt  us,  be  regarded 
as  our  enemy. 

One  may  render  good  service  to  the  wicked, 
yet  whatever  good  one  may  do  to  them  resembles 
characters  written  in  water,  which  are  effaced 
as  soon  as  they  are  written;  but  services  rendered 
to  good  people  are  like  characters  engraved  on 
stone,  which  are  never  effaced. 

One  should  keep  oneself  five  yards  distant  from 
a  carriage,  ten  yards  from  a  horse,  one  hundred 
yards  from  an  elephant;  but  the  distance  one 
should  keep  from  a  wicked  man  cannot  be  meas- 
ured. 


200      THE     WISDOM     OF     THE     HINDUS 

If  one  ask  which  is  the  more  dangerous  venom, 
that  of  a  wicked  man  or  that  of  a  serpent,  the 
answer  is,  that  however  subtle  the  poison  of  a 
serpent  may  be,  it  can  at  any  rate  be  counter- 
acted by  virtue  of  mantrams;  but  it  is  beyond 
all  power  to  save  a  person  from  the  venom  of 
a  wicked  man. 

To  attempt  to  change  the  character  of  a  wicked 
man  by  being  kind  to  him  is  like  trying  to  make 
a  hog  clean.  It  is  no  use  to  mix  water  with  milk 
and  offer  the  same  to  an  eagle,  for  the  eagle 
knows  the  secret  of  separating  the  milk  from  the 
water.      This    is    symbolical    of   the   wicked. 

The  venom  of  a  scorpion  is  to  be  found  in  its 
tail,  that  of  a  fly  in  its  head,  that  of  a  serpent  in 
its  fangs;  but  the  venom  of  a  wicked  man  is  to 
be  found  in  all  parts  of  his  body. 

A  WISE  man  preserves  an  equal  mind  both  in 
adversity  and  in  prosperity.  He  allows  himself 
neither  to  be  crushed  by  the  former,  nor  elated 
by  the  latter. 

An  intefligent  man  is  he  who  knows  when  to 
speak  and  when  to  be  silent,  whose  friendship 
is  natural  and  sincere,  and  who  never  undertakes 
anything    beyond    his    power. 

Virtue  is  the  best  of  friends,  vice  is  the  worst 
of  enemies,  disappointment  is  the  most  cruel 
of  illnesses,  courage  is  the  support  of  all. 


THE     WISDOM     OF     THE     HINDUS       201 

Just  as  the  crow  is  the  Pariah  among  birds, 
and  the  ass  the  Pariah  among  quadrupeds,  so  is 
an  angry  sannyasi  the  Pariah  among  penitents; 
but  the  vilest  of  Pariahs  is  the  man  who  despises 
his  fellows. 


Just  as  the  moon  is  the  light  of  the  night  and 
the  sun  the  light  of  the  day,  so  are  good  children 
the  light  of  their  family. 

Flies  look  for  ulcers,  kings  for  war,  wicked 
men  for  quarrels;  but  good  men  look  only  for 
peace. 

The  virtuous  man  may  be  compared  to  a  large 
leafy  tree  which,  while  it  is  itself  exposed  to  the 
heat  of  the  sun,  gives  coolness  and  comfort  to 
others  by  covering  them  with  its  shade. 

When  we  die  the  money  and  jewels  which  we 
have  taken  such  trouble  to  amass  during  our  life 
remain  in  the  house.  Our  relatives  and  friends 
accompany  us  only  to  the  funeral  pyre  where 
our  bodies  are  burnt;  but  our  virtues  and  our 
vices   follow   us   beyond  the  grave. 

Temporal  blessings  pass  like  a  dream,  beauty 
fades  like  a  flower,  the  longest  life  disappears 
like  a  flash.  Our  existence  may  be  likened  to  the 
bubble  that  forms  on  the  surface  of  water. 


202      THE     WISDOM     OF     THE     HINDUS 

Take  heed  not  to  trust  yourself  to  the  current 
of  a  river,  to  the  claws  or  the  horns  of  an  animal, 
or  to  the  promises  of  kings. 

Take  heed  to  place  no  trust  in  a  false  friend; 
only  disappointment  will  be  experienced  from  a 
wicked  woman;  nothing  good  can  be  hoped  for 
from  a  person  who  is  forced  to  act  against  his 
inchnations;  nothing  but  misfortune  can  be  looked 
for  in  a  country  where  injustice  prevails. 

A  MAN  of  courage  is  recognizable  in  a  moment 
of  danger,  a  good  wife  when  one  is  reduced  to 
misery,  firm  friends  in  time  of  adversity,  and  faith- 
ful relatives  at  the  time  of  a  marriage. 

A  HYPOCRITE  who  disguiscs  his  true  character 
and  wishes  to  pass  for  an  honest  man  is  compara- 
ble to  strong  vinegar  which  one  tries  to  make 
sweet  by  mixing  with  it  camphor,  musk,  and  san- 
dal. The  attempt  may  well  be  made,  but  the 
vinegar   will   never   altogether   lose   its   sourness. 

To  show  friendship  for  a  man  in  his  presence 
and  to  libel  him  in  his  absence  is  to  mix  nectar 
with  poison. 

A  MIRROR  is  of  no  use  to  a  blind  man;  in  the 
same  way  knowledge  is  of  no  use  to  a  man  without 
discernment. 


THE     WISDOM     OF     THE     HINDUS      203 

Take  care  to  spend  nothing  without  hope  of 
profit;  to  undertake  nothing  without  reflection; 
to  begin  no  quarrel  without  good  cause.  He 
who  does  not  follow  these  golden  rules  courts 
his  own  ruin. 

He  who  works  with  diligence  will  never  feel 
hunger;  he  who  devoutly  meditates  will  never 
commit  any  great  sin;  he  who  is  vigilant  will 
never  feel  fear;  and  he  who  knows  when  to  speak 
and  when  to  be  silent  will  never  be  drawn  into 
a  quarrel. 

Truth  is  our  mother,  justice  our  father,  pity 
our  wife,  respect  for  others  our  friend,  clemency 
our  children.  Surrounded  by  such  relatives  we 
have  nothing  to  fear. 

It  is  easier  to  snatch  a  pearl  from  the  jaws 
of  a  crocodile  or  to  twist  an  angry  serpent  round 
one's  head,  like  a  garland  of  flowers,  without 
incurring  danger,  than  to  make  an  ignorant  and 
obstinate  person  change  his  ideas. 

The  miser  acknowledges  neither  god  nor  guru, 
neither  parents  nor  friends.  He  who  suff'ers  from 
hunger  pays  no  heed  whether  the  viands  be  well 
or  ill  seasoned.  He  who  loves  and  cultivates 
knowledge  has  no  taste  for  idleness.  The  froward 
person  has  neither  shame  nor  restraint. 


204      THE     WISDOM     OF     THE     HINDUS 

Temporal  blessings  are  like  foam  upon  the 
water;  youth  passes  like  a  shadow;  riches  dis- 
appear like  clouds  before  the  wind.  Therefore 
to  virtue  alone  should  we  hold  fast. 

Let  us  realize  well  that  death  watches  like  a 
tiger  to  seize  us  unawares,  sickness  pursues  us 
like  a  relentless  enemy,  earthly  joys  are  like  a 
leaky  vessel  from  which  water  trickles  ceaselessly 
until   it   is    empty. 

Before  the  existence  of  earth,  water,  air,  wind, 
fire,  Brahma,  Vishnu,  Siva,  sun,  stars,  and  other 
objects,  God  One  and  Eternal  was  in  existence. 

Pride  and  arrogance  suit  no  one;  constancy, 
humanity,  sweetness,  compassion,  truth,  love  for 
one's  neighbour,  conjugal  fidelity,  goodness,  ami- 
ability, cleanliness  are  all  qualities  that  distin- 
guish really  virtuous  people.  He  who  possesses 
all  these  ten  qualities  is  a  true  guru. 

Unhappy  is  the  son  whose  father  contracts 
debts;  unhappy  is  the  father  whose  son  bears  a 
bad  character;  unhappy  is  the  wife  whose  hus- 
band is  unfaithful. 

To  show  friendship  to  a  man  while  he  is  pros- 
perous and  to  turn  one's  back  upon  him  when  he 
is  in  distress,  is  to  imitate  the  conduct  of  pros-, 
titutes,  who  evince  affection  for  their  protectors; 


THE     WISDOM     OF     THE     HINDUS      205 

only  so  long  as  they  are  opulent  and  abandon 
them  as  soon  as  they  are  ruined. 

There  are  six  things  which  almost  invariably 
entail  unhappy  consequences  —  the  service  of 
kings,  robbery,  horsebreaking,  the  accumulation 
of  wealth,  sorcery,   and  anger. 

Never  make  known  one's  condition,  one's 
wealth,  one's  mistress,  one's  mantramSj  one's 
remedies,  the  place  where  one  has  hidden  his 
money,  the  good  works  which  one  does,  the  in- 
sults one  has  received,  or  the  debts  which  one 
has  contracted. 

Knowledge  is  the  health  of  the  body,  poverty 
is  its  plague,  gaiety  is  its  support,  sadness  makes 
it  grow  old. 

A  SHAMELESS  man  fears  the  maladies  engen- 
dered by  luxury,  a  man  of  honour  fears  contempt, 
a  rich  person  fears  the  rapacity  of  kings,  gentleness 
fears  violence,  beauty  fears  old  age,  the  penitent 
fears  the  influence  of  the  senses,  the  body  fears 
Yama,  the  god  of  death;  but  the  miser  and  the 
envious  fear  nothing. 

Just  as  milk  nourishes  the  body  and  intemper- 
ance causes  it  to  sicken,  so  does  meditation  nourish 
the  spirit,   while   dissipation   enervates   it. 

It  is  prudent  to  live  on  good  terms  with  one's 
cook,    with    ballad-mongers,    with    doctors,    with 


206      THE     WISDOM     OF     THE     HINDUS 

magicians,  with  the  rulers  of  one's  country,  with 
rich  people,  and  with  obstinate  folk. 

Birds  do  not  perch  on  trees  where  there  is  no 
fruit;  wild  beasts  leave  the  forests  when  the  leaves 
of  the  trees  have  fallen  and  there  is  no  more  shade 
for  them;  insects  leave  plants  where  there  are  no 
longer  flowers;  leeches  leave  springs  which  no 
longer  flow;  women  leave  men  who  have  become 
old  or  poverty-stricken;  a  minister  leaves  the 
service  of  an  obstinate  king;  servants  leave  a 
master  who  has  been  reduced  to  poverty.  Thus 
it  is  that  self-interest  is  the  motive  of  everything 
in  this  world. 

Only  the  sea  knows  the  depth  of  the  sea,  only 
the  firmament  knows  the  expanse  of  the  firmament; 
the  gods  alone  know  the  power  of  the  gods. 

However  learned  one  may  be,  there  is  always 
something  more  to  be  learnt;  however  much  in 
favour  one  may  be  with  kings,  there  is  always 
something  to  fear;  however  affectionate  women 
may  be,  it  is  always  necessary  to  be  wary  of  them. 

The  meaning  of  a  dream,  the  effects  of  clouds 
in  autumn,  the  heart  of  a  woman,  and  the  character 
of  kings  are  beyond  the  comprehension  of  anybody. 

It  is  more  easy  to  discover  flowers  on  the  sacred 
fig-tree,  or  a  white  crow,  or  the  imprint  of  fishes' 


THE     WISDOM     OF     THE      HINDUS       207 

feet,   than   to   know   what   a  woman   has   in   her 
heart. 

The  quality  of  gold  is  known  by  means  of  the 
touchstone;  the  strength  of  a  bull  is  known 
by  the  weight  that  it  will  carry;  the  character 
of  a  man  is  known  by  his  sayings;  but  there  is 
no  means  by  which  we  can  know  the  thoughts 
of  a  woman. 

V 

Place  no  confidence  in  a  parasite,  or  in  a  miser, 
or  in  any  one  who  meddles  in  affairs  which  do  not 
concern  him.  Do  nothing  to  damage  your  friend. 
Avoid  all  communications  with  your  friend's 
wife  when  he  is  away. 

A  PRUDENT  man  will  never  divulge  his  thoughts 
to  another  before  he  knows  that  other's  thoughts. 

Nothing  is  more  seductive  and,  at  the  same 
time,  more  deceitful  than  wealth.  It  is  extremely 
troublesome  to  acquire,  to  keep,  to  spend,  and  to 
lose. 

Courage  is  the  most  splendid  quality  in  an 
elephant;  high-spiritedness  is  the  most  splendid 
quality  in  a  horse;  the  moon  is  the  most  beautiful 
ornament  of  the  night;  the  sun  is  the  most  beauti- 
ful ornament  of  the  day;  cleanliness  is  the  most 
beautiful  ornament  of  the  house;  gentleness  in 
words  is  the  most  beautiful  ornament  of  speech; 
virtuous    children    are   the   most   beautiful    orna- 


208      THE     WISDOM     OF     THE     HINDUS 

merits  of  families;  so  too  is  modesty  the  most 
beautiful  ornament  in  a  woman,  and  justice  the 
most  beautiful  quality  in  kings. 

Just  as  rain  brings  an  end  to  famine,  the  bear- 
ing of  children  an  end  to  a  woman's  beauty,  an 
illicit  transaction  an  end  to  the  wealth  of  him 
who  permits  it;  so  does  the  degradation  into  which 
great  people  may  fall  bring  an  end  to  their  great- 
ness. 

When  one  sees  blades  of  sahrabi-grsiss  on  white- 
ant  heaps  one  can  tell  at  once  that  snakes  are 
there;  so  when  one  sees  anybody  frequenting 
the  company  of  wicked  men  one  may  feel  sure 
that  he  is  as  wicked  as  the  others. 

Great  rivers,  shady  trees,  medicinal  plants, 
and  virtuous  people  are  not  born  for  themselves, 
but  for  the  good  of  mankind  in  general. 

The  joy  of  a  Brahmin  invited  to  a  good  feast, 
of  a  famished  cow  to  which  fresh  grass  is  offered, 
or  of  a  virtuous  woman  who  goes  to  a  feast  where 
she  meets  her  long-absent  husband  is  not  greater 
than  that  of  a  good  soldier  who  goes  to  the  wars. 

Only  death  can  cut  short  the  affection  of  a 
faithful  woman  for  her  family,  of  a  tiger  and  other 
wild  animals  for  their  claws,  of  a  miser  for  his 
riches,  of  a  warrior  for  his  weapons. 


THE     WISDOM     OF     THE     HINDUS      2O9 

Take  care  not  to  fix  your  abode  in  a  place 
where  there  is  no  temple,  no  headman,  no  school, 
no   river,    no   astrologer,    and    no   doctor. 

We  may  descend  into  hell,  establish  our  dwell- 
ing in  the  abode  of  Brahma  or  in  the  paradise 
of  Indra,  throw  ourselves  into  the  depths  of  the 
sea,  ascend  to  the  summit  of  the  highest  moun- 
tain, take  up  our  habitation  in  the  howling  desert 
or  in  the  town  where  Kubera  reigns,  take  refuge 
with  Yama,  bury  ourselves  in  the  bow^els  of  the 
earth,  brave  the  dangers  of  battle,  sojourn  in  the 
midst  of  venomous  reptiles  or  take  up  our  abode 
in  the  moon;  yet  our  destiny  will  none  the  less 
be  accomplished.  All  that  w4II  happen  to  us 
will  be  such  as  it  is  not  in  our  power  to  avoid. 

Bad  ministers  cause  the  ruin  of  kings,  evil 
opportunities  that  of  young  men,  worldly  com- 
munications that  of  penitents,  good  works  done 
without    discernment    that    of    Brahmins. 

The  vice  or  virtue  which  prevails  in  a  kingdom 
is  attributed  to  the  monarch;  the  faults  of  kings, 
to  their  ministers;  the  defects  of  women,  to  their 
husbands;  those  of  children,  to  their  parents; 
and    those    of   disciples,    to    their    gurus. 

Just  as  intoxicating  liquors  destroy  our  sense 
of  taste,  so  does  a  son  of  bad  character  destroy 
a  whole  family.     The  society  of  wicked  men  dis- 


210      THE     WISDOM     OF     THE     HINDUS 

honours  those  whose  company  they  frequent. 
Self-interest  destroys  friendships  that  are  most 
firmly  cemented. 

He  who  boasts  of  knowing  that  which  he  does 
not  know  and  he  who  affects  not  to  know  that 
which   he   does   know   are   equally   blameworthy. 

There  are  three  kinds  of  persons  who  are  well 
received  everywhere,  —  a  gallant  warrior,  a  learned 
man,  and  a  pretty  woman. 

The  favours  of  a  prostitute  appear  like  nectar 
at  first,   but  they  soon  become  poison. 

The  pursuit  of  knowing  is  troublesome  at  first, 
but  knowledge  is  a  source  of  great  delight  when 
it  is  acquired. 

A  VIRTUOUS  man  ought  to  be  like  the  sandal- 
tree,   which  perfumes  the  axe  that  destroys   it. 


WISDOM  OF  KAPILA 

FOUNDER  OF  THE    SANKHYA  SYSTEM  OF   PHILOSOPHY 

Not  in  a  perturbed  mind  does  wisdom  spring. 

Hindu  idea  is  this,  that  the  lotus  wherever  it 
grows  is  beautiful  and  pure. 

Success  is  slow;  and  not  even,  though  instruc- 
tion be  heard,  is  the  end  gained  without  reflec- 
tion. 

Not  by  enjoyment  is  desire  appeased. 

Go  not,  of  thine  own  will,  near  to  one  driven 
by  strong  desire. 

He  who  is  without  hopes  is  happy. 

Though  one  devote  himself  to  many  teachers, 
ife  must  take  the  essence,  as  the  bee  from  the 
flowers. 

Liberation  obtained  through  knowledge  of  the 
twenty-five  principles  teaches  the  one  only  knowl- 
edge, —  that  neither  I  am,  nor  is  aught  mine, 
nor  do   I   exist. 


211 


212      THE     WISDOM     OF     THE     HINDUS 

Scriptural  rites  and  forms  are  but  works; 
they  are  not  the  chief  end  of  man. 

Pain  to  victims  must  bring  pain  to  the  sacrificer 
of  them. 

Soul  is  other  than  body;  not  material,  because 
over-seeing  physical  nature,  and  because,  while 
this  is  the  thing  experienced,  the  soul  it  is  that 
experiences. 

Atoms  are  not  the  cause  of  it,  for  atoms  have 
neither  pleasure  nor  pain. 

Light  does  not  pertain  to  the  unintelligent,  and 
the  soul  is  essential  light. 

Mind,  as  product  of  undiscerning  activity  and 
as  made  of  parts,  is  perishable,  but  not  soul. 
It  is  an  error  to  mistake  even  mind,  as  such, 
for  soul. 

Only  soul  can  be  liberated;  because  only  that 
can  be  isolated,  in  which  blind,  changeful  quali- 
ties are  but  reflected,  and  do  not  constitute  its 
essence. 


KAPILA'S   CRITICISMS  OF  THE 
BRAHMANS 

O  FOLK  of  the  world,  folk  of  the  world,  hearken, 
hearken,  to  what  I  proclaim  with  beat  of  the 
drum  of  my  mouth  by  the  stick  of  my  tongue. 
The  term  of  man's  life  is  but  an  hundred  years; 
fifty  ghde  away  in  sleep,  five  more  are  spent  in 
childhood,  then  thrice  five  are  spent  in  youth, 
and  now  that  seventy  have  passed  there  remain 
but  thrice  ten.  Few  are  these  days  of  joy,  few 
these  days  of  sorrow;  thus  wealth  is  Hke  a  swollen 
river,  youth  like  the  crumbling  bank  of  a  swollen 
river,  life  like  a  tree  on  the  crumbling  bank. 
Then  do  the  one  thing,  the  one  that  is  needed  — 
do  good,  for  good  is  needed;  do  it  to-day,  for  to- 
day it  is  needed.  If  ye  shall  say  '* to-morrow, 
to-morrow!"  ye  know  not  what  is  your  term  of 
life.  Whenever  it  may  be  that  the  Death-god 
Cometh,  when  he  doth  come  he  will  have  naught 
of  your  worship  of  him,  naught  of  your  wealth, 
naught  of  your  proffers,  naught  of  your  kindred. 
He  recketh  not  whether  one  be  good  or  poor, 
whether  evil  or  rich.  Fierce  of  eye,  he  halteth 
not  for  a  moment;  he  taketh  away  the  soul, 
and  will  have  naught  of  body.  O  ye  hapless 
mortals  who  mourn,  is  it  the  spirit  or  the  body 

213 


214      THE     WISDOM     OF     THE     HINDUS 

that  is  lost?  Do  ye  aver  that  the  spirit  is  lost? 
But  ye  cannot  behold  it  even  to-day  apart  from 
the  body.  Is  it  the  body  that  is  lost?  But  ye 
tie  that  very  body  hand  and  foot,  like  a  thief 
who  has  stolen,  strip  it  of  its  clothing,  fasten  on 
it  a  loin-cloth,  kindle  a  high-mounting  funeral 
fire,  and  burn  it  until  it  becometh  ash,  then  ye 
dip  yourselves  in  the  stream,  and  go  away  with 
your  folks,  grieved  in  soul.  Is  this  to  be  called 
a  pretence,  or  a  play? 

Doth  the  rain  in  its  descent  avoid  certain  men, 
or  doth  the  wind  as  it  bloweth  leave  aside  certain? 
Doth  the  earth  refuse  to  bear  their  weight,  or  the 
sun  deny  its  warmth  to  certain?  Do  the  four 
high-born  races  get  their  food  from  the  land,  and 
the  four  base-born  races  their  food  from  the  forest? 
Fortune  and  poverty  are  the  fruit  of  our  own  deeds, 
and  death  is  the  common  lot  of  all  children  of 
earth;  one  is  their  race,  one  their  family,  one  their 
death,  one  their  birth,  one  the  God  whom  they 
revere.  To  neglect  not  the  sayings  spoken  by 
the  men  of  old,  to  give  alms  at  all  times  to 
suppliants,  to  eschew  vice,  bloodshed,  and  theft, 
to  know  how  to  stand  on  a  sure  footing  in  righteous- 
ness, to  understand  That  which  is  neither  male 
nor  female,  to  be  gentle  of  speech,  —  this  is  the 
blameless  Kfe.  Can  birth,  instead  of  worth  and 
virtue,    bring   good,  —  fools   that   ye   are? 


the    wisdom    of    the    hindus     215 

Liberation  through  Nature 
(Prakriti)  Kapila 

Nature  herself  shall  deliver  man  from  his  pain. 
Man  shall  know  and  discern  her  truth,  —  not  that 
she  hold  him  bound  in  ignorance,  —  is  her  purport. 
Unconscious  nature  lives  and  loves,  in  his  de- 
sire. As  people  engage  in  acts  to  relieve  desires, 
so  nature  to  liberate  soul;  generous,  seeking  no 
benefit,  nature  accomplishes  the  wish  of  ungrate- 
ful SouL  Her  evolution  goes  on  "for  deliverance 
of  each  soul:  it  is  done  for  another's  sake  as  for 
self."  Here  is  unity  of  spirit  plucked  even  from 
the  abysses  of  speculative  analysis,  of  essential 
distinction!  "Nothing,"  says  Gaudapada,  "is, 
in  my  opinion,  more  gentle  than  Nature  (Prakriti), 
once  aware  of  having  been  seen,  she  does  not  ex- 
pose herself  again  to  the  gaze  of  soul. 

How  delicate  and  genial  is  this  sense  of  illusion, 
which  makes  error  vanish  from  the  eyes  of  truth, 
as  one  who  knows  she  should  not  be  seen! 

Liberation  is  not  through  works,  which  are 
transient;  nor  through  the  worship  of  the  All, 
which  must  be  mingled  with  fancies  about  the 
world;  nor  through  the  desire  of  heaven,  for  that 
desire  is  to  be  shunned.  It  is  not  the  excision  of 
any  special  qualities;  not  possessions,  nor  magic 
powers;  not  going  away  to  any  world,  since  soul 
is  immovable,  and  does  not  go  away;  not  con- 
junction with  the  rank  of  gods,  which  is  perishable; 
not  absorption  of  the  part  into  the  whole;    not 


2l6      THE     WISDOM     OF     THE     HINDUS 

destruction  of  all;  not  the  void,  —  nor  yet  joy; 
but  more  and  better  than  all  these,  to  know  the 
difference  which  separates  the  undiscerning  move- 
ment of  quahties,  or  tendencies  to  goodness, 
passion,  and  darkness  in  the  senses  and  the  mind, 
from  free  spiritual  being,  and  so  "to  thirst  no 
more";  a  work  not  of  a  moment  but  of  that 
complete  concentration  and  devotion,  which  has 
many  obstacles. 

For  the  great  work  of  liberation.  Nature  is 
but  an  instrument.  She,  the  really  bound,  "binds 
herself  seven  ways,  but  becomes  hberated  in  one 
form  only,"  which  is  knowledge  of  the  truth  of 
things.  All  is  thus  for  the  ideal  hfe  of  man. 
"The  soul  is  the  seer,  the  organs  are  its  instru- 
ments." "Creation  is  for  the  soul's  sake,  from 
Brahma  down  to  a  post;  till  there  be  liberation 
thereof." 

Nature  serves  soul  like  a  born  slave;  creates 
for  its  sake,  as  the  cart  carries  saffron  for  its 
master.  And  sense  itself  becomes  supersensuous 
through  this  necessity  for  mind  as  the  explanation 
of  its  phenomena.  It  is  a  mistake  to  suppose 
that  sense  is  identical  with  that  in  which  it  is 
seated. 

The  Veda  is  not  eternal;  it  is  not  supernatural 
nor  superhuman;  its  meaning  does  not  transcend 
the  common  intuition.  He  who  understands  the 
secular  meanings  of  words  can  understand  their 
sense  in  the  Veda.  There  is  no  special  Bible  sense; 
there  is  no  authority  of  Scriptures  apart  from  their 


THE     WISDOM     OF     THE     HINDUS       llj 

self-evidence  and  the  fruit  of  their  teaching.  They 
do  not  proceed  from  a  supreme  Person;  for  since 
one  liberated  could  not  desire  to  make  them,  and 
one  unliberated  could  not  have  power,  no  such 
supreme  Man  or  Lord  can  have  been  their  author. 
They  are  there;  a  breath  of  self-existence;  a 
fact  in  other  words,  traceable  to  no  special  mind. 
That  is  all  that  can  be  said. 


WISDOM   OF    VEMANA 

He  whose  form  is  universal;  who  is  eternal; 
who  Himself  witnesses  all  that  passes  in  every 
heart,  who  exists  immutable  throughout  the  uni- 
verse, and  is  free  from  all  shadow,  is  called  God. 
Neither  in  earth,  nor  metal,  wood  or  stone,  painted 
walls  or  images,  does  that  great  Spirit  dwell  so 
as  to  be  perceived. 

We  take  a  skin,  and  form  it  into  a  pretty 
puppet;  we  make  it  play,  and  then  throw  it  away. 
But  who  can  see  Him  who  plays  with  us? 

Those  who  roam  to  other  lands  in  pilgrimage 
to  find  the  God  that  dwells  within  them  are  like 
a  shepherd  who  searches  in  his  flock  for  the  sheep 
that  he  has  under  his  arm. 

"Benares!  Benares  !"  they  cry,  and  delight 
to  travel  thither.  Yet  is  not  the  same  God  here 
as  there?  If  thy  heart  be  aright,  He  is  there  and 
here  also. 

KiNE  are  of  divers  colours,  but  all  milk  is  alike; 

the  kinds  of  flowers  vary,  yet  all  worship  is  one; 

systems  of  faith  are  diff"erent,  but  the  Deity  is 

one. 

218 


THE     WISDOM     OF     THE     HINDUS       219 

If  thy  heart  become  calm  as  the  breezeless 
firmament  and  the  unruffled  waveless  deep,  change- 
less and   unmoving  —  this  is  caHed  Salvation. 

What  Thou  say  est  I  will  say;  where  Thou 
dweflest  I  will  remain  enrapt;  my  thoughts  shall 
be  like  to  Thine;  and  when  Thou  smilest,  I  will 
also  smile. 

Vemana  has  many  a  scornful  and  bitter  word 
for  the  Brahman  ritualists  and  ascetic  devotees 
who  set  their  hopes  of  salvation  upon  formal 
ceremonies : 

The  solitariness  of  a  dog!  the  meditations  of 
a  crane!  the  chanting  of  an  ass!  the  bathing  of 
a  frog!  Ah,  why  will  ye  not  try  to  know  your 
own  hearts? 

What  are  you  the  better  for  smearing  your 
body  with  ashes?  Your  thoughts  should  be  set 
on  God  alone;  for  the  rest,  an  ass  can  wallow 
in   dirt   as  well   as   you. 

The  books  that  are  called  the  Vedas  are  like 
courtesans,  deluding  men,  and  wholly  unfathom- 
able; but  the  hidden  knowledge  of  God  is  hke 
an  honourable  wife. 

O  YE  asses!  why  do  you  make  balls  of  food 
and  give  them  to  the  crows  in  the  name  of  your 
ancestors!  how  can  a  dung-eating  crow  be  an 
ancestor  of  yours? 


220       THE     WISDOM     OF     THE     HINDUS 

He  that  fasts  shall  become  in  his  next  birth 
a  village  pig;  he  that  embraces  poverty  shall 
become  a  beggar;  and  he  that  bows  to  a  stone 
shall  become   like  a   lifeless   image. 

If  we  carefully  observe  and  examine  the  uni- 
verse, we  shall  see  that  all  castes  have  equally 
arisen  therein.  They  all  are  equal;  surely  all 
men  are  brothers.  Why  should  we  constantly 
revile  the  Pariah?  Are  not  his  flesh  and  blood 
the  same  as  our  own?  And  of  what  caste  is  He 
who  pervades  the  Pariah? 

Would  you  kill  a  miser?  no  poison  in  the  world 
is  needed.  There  is  another  way;  ask  him  for  a 
penny,  and  he  will  at  once  fall  down  dead. 

If  you  take  a  dog's  tail  and  put  it  into  a  bam- 
boo tube,  it  will  remain  straight  only  for  a  while;; 
say  what  you  will,  a  bad  man  will  not  lose  hiS' 
crooked  disposition. 

If  you  catch  a  monkey  and  dress  it  in  a  new , 
coat,  the  hill-apes  will  all  worship  it.  Thus  arei 
the  luckless  subject  to  the  senseless. 

He  who  says:  "I  know  nothing"  is  the  shrewd- 
est of  all.  He  who  says:  "I  am  learning"  is  a 
mere  talker.  He  who  holds  his  peace  is  the  wisest 
and  best. 


THE  WISDOM  OF  BHARTRI-HARI 

Fond  Desires 

I  HAVE  dug  up  the  earth  in  the  search  for 
treasure:  I  have  smelted  ores:  I  have  travelled 
across  the  sea:  I  have  with  great  effort  calmed  the 
wrath  of  kings.  I  have  spent  my  nights  in  burial- 
grounds,  and  I  have  striven  hard  to  acquire  knowl- 
edge of  religion;  but  all  my  strivings  have  been 
fruitless.     Desire!  wilt  thou  not  leave  me? 

I  HAVE  wandered  over  strange  and  rugged  lands, 
but  without  profit.  I  have  freed  myself  from  my 
pride  of  family;  I  have  carried  out  valueless  tasks: 
I  have  put  away  my  self-respect,  and  have  eaten 
like  a  crow  in  the  house  of  a  stranger;  but  yet, 
O  Desire!  thou  becomest  more  and  more  power- 
ful: ahvays  with  evil  inclinations  and  never 
satisfied. 

I  HAVE  endured  the  abuse  of  wicked  men  in 
the  hope  of  gain;  I  have  smothered  my  tears 
and  forced  myself  to  laugh,  though  my  heart 
was  sad  and  weary:  I  have  controlled  my  feel- 
ings, and  I  have  bowed  down  before  fools.  O 
fond  Desire,  how  much  further  dost  thou  wish 
to  lead  me? 

221 


222      THE     WISDOM     OF     THE     HINDUS 

Day  by  day  a  portion  of  our  life  glides  away 
from  us  with  the  rising  and  setting  of  the  sun, 
and  we  think  our  business  of  so  much  importance 
that  we  can  pay  no  attention  to  flight  of  time. 
We  perceive  that  birth,  pain,  and  old  age  end  in 
death,  and  yet  we  are  not  afraid.  We  are,  so  to 
speak,  intoxicated  —  intoxicated  by  the  want  of 
infatuation. 

Why,  O  my  heart,  dost  thou  try  from  day  to 
day  to  secure  the  good  graces  of  others,  and  yet 
all  in  vain?  If  thou  wert  only  purified,  surely  all 
thy  desires  would  be  gratified,  and  thou  wouldst 
not  seek  the  favours  of  other  men,  since  inwardly 
thou  wouldst  be  at  rest. 

In  our  periods  of  health  we  are  alarmed  by 
the  fear  of  disease;  in  the  pride  we  take  in  our 
family  by  the  fear  of  a  sudden  fall;  in  wealth  by 
the  fear  of  a  grasping  ruler;  in  honour,  by  the 
fear  of  degradation;  in  power  by  the  fear  of  ene- 
mies; in  beauty  by  the  fear  of  old  age;  in  our 
knowledge  of  the  Scriptures  by  the  fear  of  con-  j 
troversy;  in  virtue  by  the  fear  of  evil;  and  in 
our  body  by  the  fear  of  death.  Everything  on 
earth  gives  cause  for  fear,  and  the  only  freedom  | 
from  fear  is  to  be  found  in  the  renunciation  of 
all  desire. 

These  lives  of  ours  are  as  unstable  as  the  drop 
of  water  on  the  lotus  leaf,  and  yet  what  do  we 


THE     WISDOM     OF     THE     HINDUS       223 

not  Strive  to  do  for  their  sake?  We  sin  even 
when  we  are  brazenly  boasting  of  our  own  virtues 
in  the  presence  of  those  wealthy  men  whose 
minds  have  become  petrified  by  the  intoxicating 
power  of  riches. 

All  hail  to  the  power  of  Time!  The  pleasures 
of  the  town,  the  glories  of  the  monarch  with 
his  crowds  of  courtiers,  his  ministers  who  stand 
respectfully  before  him,  his  women  with  faces 
as  beautiful  as  the  shining  moon,  the  crowds  of 
haughty  noblemen,  the  poets  and  the  writers  — 
all  these  are  carried  away  on  the  stream  of  time 
and  eventually  become  but  a  memory. 

Shall  we  abandon  the  world,  dwell  beside  the 
divine  river,  and  lead  a  life  of  penance?  Or  shall 
we  rather  seek  the  society  of  virtuous  women? 
Or  shall  we  study  the  multitudinous  Scriptures, 
the  poetry  of  which  is  even  as  nectar?  We  can- 
not tell  what  we  shall  do,  for  the  life  of  a  man 
endures   but  the  twinkling  of  an  eye. 

Desire  resembles  a  river;  its  waters  are  like 
men's  wishes,  blown  hither  and  thither  by  the 
waves  of  passion.  Love  takes  the  place  of  the 
crocodiles,  and  the  birds  that  soar  over  the  sur- 
face of  the  stream  are  like  the  doubts  that  beset 
men's  minds.  The  tree  of  firmness  that  grows  on 
the  bank  is  carried  away  by  the  flood.  The  whirl- 
pools of  error  are  difficult  to  navigate,  and  the 
steep  banks  of  the  river  are  like  unto  the  troubles 


224      THE     WISDOM     OF     THE     HINDUS 

of  our  life.  Thus  ascetics  who,  with  purified  hearts, 
have  succeeded  in  crossing  the  river  are  possessed 
with  unbounded  joy. 

Once  upon  a  time  the  days  seemed  long  to  me 
when  my  heart  was  sorely  wounded  through  ask- 
ing favours  from  the  rich,  and  yet  again  the  days 
seemed  all  too  short  for  me  when  I  sought  to 
carry  out  all  my  worldly  desires  and  ends.  But 
now  as  a  philosopher  I  sit  on  a  hard  stone  in  a 
cave  on  the  mountain-side,  and  time  and  again 
in  the  course  of  my  meditations  I  often  laugh 
when  I  think  of  my  former  hfe. 

Whom  may  we  rightly  call  the  over-lords  of 
the  earth:  those  who  pay  homage  to  any  man? 
Those  who  are  content  to  lie  on  a  hard  rock; 
who  live  in  caves;  who  make  their  clothes  from 
the  bark  of  trees;  whose  only  companions  are 
the  antelopes;  whose  food  is  the  tender  fruit; 
whose  drink  is  water  from  the  mountain  stream 
and  whose  wife  is  wisdom. 

In  Praise  of  Wisdom 

When  it  happens  that  sages,  whose  words  are 
enriched  with  beautiful  thoughts  from  the  shas- 
tras,  and  who  convey  their  sacred  learning  to 
their  pupils,  are  compelled  to  dwell  in  poverty, 
then  the  princes  of  whom  they  are  subjects  must 
be  accused  of  foolishness,  and  these  sages,  how- 
ever poor  they  may  be,  are  the  real  rulers  of  the 


THE     WISDOM     OF     THE     HINDUS      225 

country.  If  those  whose  business  it  is  to  exam- 
ine jewels  are  so  careless  in  their  methods  as 
to  lower  the  value  of  the  stones,  should  we  not 
be  right  in  condemning  them? 

The  man  whose  mind  is  of  a  low  order  does  not 
take  the  slightest  trouble  to  pursue  wisdom  owing 
to  his  fear  of  the  difficulties  with  which  he  may 
meet;  and,  if  he  does  make  any  attempt,  he 
stops  as  soon  as  he  encounters  an  obstacle.  On 
the  other  hand,  the  man  of  superior  mind  never 
ceases  to  pursue  when  once  he  has  begun,  no 
matter  what  hindrances  he  may  meet  on  the 
way. 

In  Praise  of  Firmness 

The  laws  regulating  behaviour  are  indeed  diffi- 
cult to  learn,  and  can  hardly  be  mastered,  even 
by  the  ascetic.  The  man  who  wishes  to  be  respect- 
fully silent  is  liable  to  be  looked  upon  as  dumb: 
the  man  who  talks  agreeably  may  be  thought 
too  forward.  If  a  man  stands  near  at  hand, 
he  may  be  regarded  as  troublesome,  and  if  he 
stands  far  off,  people  may  call  him  cold-hearted. 
The  patient  man  may  be  branded  as  timid,  and 
the  impetuous   man   is   looked   upon   as   ill-bred. 

The  friendships  which  are  formed  between  good 
and  evil  men  differ  in  kind.  The  friendship  of 
the  good  man  may  at  the  beginning  be  as  faint 
and  dim  as  the  first  appearance  of  the  morning 
light,    but    it    continually    increases,    while    the 


226       THE     WISDOM     OF     THE     HINDUS 

friendship  of  the  evil  man  is  as  great  at  the  be- 
ginning as  the  light  of  the  noonday  sun,  but  it 
soon  dies  away  like  the  twilight  of  the  evening. 

Men  of  firm  mind  never  rest  until  they  have 
carried  out  to  the  end  the  task  they  have  set 
themselves  to  do,  just  as  the  gods  did  not  rest 
until  they  had  gained  possession  of  the  nectar: 
for  they  were  not  turned  aside  from  their  search 
by  pearls  of  great  price,  or  by  fear  of  dreadful 
poison. 

A  man's  natural  disposition,  from  which  his 
virtues  arise,  is  his  most  precious  ornament  — 
courtesy  of  a  noble  man;  gentleness  of  speech 
of  a  hero;  calmness  of  knowledge,  and  reverence 
of  sacred  learning.  The  highest  ornament  of  wealth 
is  liberahty  towards  worthy  objects:  the  highest 
ornament  of  the  ascetic  is  abstinence  from  wrath: 
the  highest  ornament  of  princes  is  mercy:  and 
the  highest  ornament  of  justice  freedom  from  cor- 
ruption. 

Those  who  are  skilful  in  reading  character 
may  be  inchned  to  praise  or  to  blame  the  con- 
stant man;  fortune  may  be  kind  to  him  or  may 
neglect  him:  and  he  may  die  to-morrow  or  not 
for  ten  thousand  years.  But  in  spite  of  all  this, 
nothing  can  make  him  turn  aside  from  the  path 
of  righteousness. 

I 


THE     WISDOM     OF     THE     HINDUS       227 

Deer,  fish  and  men  of  virtue,  who  have  need 
only  of  grass,  water  and  peace  in  this  world,  are 
dehberately  pursued  by  huntsmen,  fishermen,  and 
envious  people. 

Destiny 

The  wealth  that  the  Creator  has  assigned  to 
him  in  the  writing  on  his  forehead,  be  it  small 
or  great,  a  man  will  assuredly  find  even  in  a 
desert,  and  not  more  than  this  will  he  find  on 
Mount  Meru.  Then  be  brave,  and  live  not  a 
life  of  vanity  and  misery  among  the  wealthy; 
see,  the  pitcher  draws  the  same  quantity  of  water 
in  the  well  and  in  the  ocean. 

Associations 

The  water-drop  lying  on  heated  iron  is  known 
no  more,  even  as  to  its  name;  the  same,  when  it 
lies  on  the  leaf  in  the  lotus-bed,  shines  in  the 
semblance  of  a  pearl;  when  it  falls  into  an  oyster- 
shell  in  the  ocean  of  Arcturus,  it  becomes  a  real 
pearl.  The  characters  of  base,  commonplace,  and 
noble  men  are  as  a  rule  made  by  their  associations. 

What  Profit? 

What  profit  Scriptures,  law-books,  reading  of 
pious  stories,  bulky  tomes  of  lore,  and  the  medley 
of  works  and  rites  that  win  for  reward  lodging 
in  a  hut  in  Paradise?  Save  the  entrance  into  the 
abode  of  bliss  in  the  soul,  which  is  like  Time's 


228      THE     WISDOM    OF     THE      HINDUS 

fire   sweeping   away   the  works   that   burden   life 
with  sorrow,  all  is  but  trafficker's  craft. 

O  mother  Earth,  father  Wind,  friend  Sunshine, 
kinsman  Water,  brother  Sky,  for  the  last  time 
I  clasp  my  hands  in  reverence  before  you.  The 
might  of  all  error  is  overthrown  in  me  by  the 
stainless  radiant  knowledge  from  the  rich  store 
of  good  works  born  of  your  comradeship,  and 
I  sink  into  the  Supernal  Spirit. 


WISDOM  OF  TULSI-DAS 

THE    INCARNATION    OF    RAMA 

Is  there  any  whom  success  has  not  paralysed? 
who  has  effectually  discarded  vanity  and  pride; 
whom  the  fever  of  youth  has  not  overcome? 
whose  glory  has  not  been  ruined  by  self-conceit; 
whom  envy  has  not  besmirched;  whom  the  blast 
of  sorrow  has  not  shaken,  whom  the  serpent  of 
care  has  not  bitten,  or  whom  delusion  has  not 
affected?  Is  there  any  so  well  seasoned  of  frame 
that  he  has  not  been  attacked  by  desire  as  a  plank 
by  the  weevil?  The  desire  of  family,  of  wealth 
and  of  renown,  is  a  threefold  temptation;  whose 
soul  has  it  not  sullied?  These  all  are  Maya's 
suite;  (illusion)  —  who  can  describe  in  fufi  her 
illimitable  might? 

Since  Siva  and  Brahma  stand  in  awe  of  her, 
why  speak  of  other  creatures?  Maya's  formidable 
army  is  spread  over  the  whole  world;  Love  and 
the  other  Passions  are  her  generals,  Fraud,  De- 
ceit and  Heresy  her  champions.  .  .  .This  Maya, 
that  sets  the  whole  world  a-dancing  and  whose 
actions  no  one  can  understand,  is  herself  set 
dancing  with  all  her  troupe  like  an  actress  on 
the   stage,  by  the  play  of  the    Lord's    eyebrows. 

For  Rama  is  the  totality  of  existence,  knowledge, 

229 


230      THE     WISDOM     OF     THE     HINDUS 

and  bliss  .  .  .  the  Lord  that  indwelleth  in  every 
heart;  the  Supreme  Spirit,  effortless,  passionless, 
imperishable;  in  Him  delusion  finds  no  sphere; 
does  darkness  attack  the  sun?  For  the  sake  of 
his  faithful  people  the  very  god,  our  lord  Rama, 
has  become  incarnate  as  a  king,  and  for  our  supreme 
sanctification  has  lived,  as  it  were,  the  life  of  any 
ordinary  man.  As  an  actor  in  the  course  of  his 
performance  assumes  a  variety  of  dresses  and 
exhibits  different  characters,  but  himself  remains 
the  same,  such  is  Rama's  divertissement,  a  bewil- 
derment to  the  demons,  but  a  delight  to  the  faith- 
ful. Sensual  libertines  in  their  dulness  of  soul 
impute  the  delusion  to  the  Lord,  like  as  when  a 
man  whose  eyesight  is  in  fault  says  that  the  moon 
is  of  a  yellow  colour.  .  .  . 

Rama  alone  is  absolute  Intelligence;  every 
creature,  animate  or  inanimate,  is  subject  to 
Maya.  If  all  had  the  same  perfect  intelligence, 
tell  me  what  would  be  the  difference  between  God 
and  His  creatures?  The  creature  in  his  pride  is 
subjected  to  Maya.  Maya  with  all  its  phenomena 
is  subject  to  God.  The  creature  is  dependent  on 
others,  the  Deity  is  self-dependent;  the  creature 
is  manifold,  Rama  is  one.  Though  the  distinc- 
tions made  by  Maya  are  false,  without  Hari's 
help  they  cannot  be  dispersed,  whatever  you  may 
do.  The  wisest  of  men,  who  hopes  for  salvation 
without  prayer  to  Rama,  is  like  a  beast  without 
tail  and  horns.    Though  sixteen  full  moons  were 


THE     WISDOM     OF     THE     HINDUS    23I 

to  rise  and  all  the  starry  host  and  the  forests  on 
every  mountain  were  set  on  fire,  night  would 
not  yield  except  to  the  sun.  In  Hke  manner,  with- 
out prayer  to  Hari  the  troubles  incident  to  exist- 
ence cannot  be  dispersed.  Ignorance  has  no  power 
over  a  servant  of  Hari;  knowledge  emanating  from 
the  Lord  pervades  his  whole  being.  Therefore  there 
is  no  destruction  for  a  believer. 


WISDOM  OF  TUKA-RAM 

He  who  calleth  the  stricken  and  heavily  bur- 
dened his  own  is  the  man  of  God;  truly  the  Lord 
must  abide  with  him. 

He  that  taketh  the  unprotected  to  his  heart 
and  doeth  to  a  servant  the  same  kindness  as 
to  his  own  children,  is  assuredly  the  image  of  God. 

It  is  not  hard  to  win  salvation,  for  it  may 
readily  be  found  in  the  bundle  on  our  back.  If 
we  will  to  have  the  delights  of  Faith,  our  desire 
shall  be  fulfilled.  Thou,  O  God,  givest  to  each 
his  fit  and  meet  portion;  and  I,  acknowledging 
it  to  be  good,  gladly  receive  it.  Thou  mayst 
give  me  the  world,  as  thou  wilt;  but  give  me  a 
home  for  my  love. 

If  thou  lookest  on  the  wife  of  thy  neighbour 
as  on  thy  mother,  what  loss  is  there?  If  thou 
chidest  not  thy  neighbours  and  covetest  not  their 
riches,  prithee  doth  it  hurt  thee?  If  thou  utter- 
est  Rama's  name  when  thou  sittest  down,  what 
toil  is  it?  No  other  labours  are  needed  for  the 
winning  of  God. 

Worship  with  a  clean  and   lowly  heart,  keep 

a  charitable  spirit,  do  kindness  according  to  your 

powers  —  this  is  the  easy  way  to  heaven. 

232 


THE     WISDOM     OF     THE     HINDUS      233 

Where  wilt  Thou  hide  Thyself,  my  God,  when 
I  claim  my  portion?  The  Holy  Ones  bear  witness 
to  Thy  promise;  they  know  these  tokens.  I 
will  be  as  a  creditor  sitting  at  Thy  door,  and  will 
not  let  Thee  come  in. 

I  TAKE  refuge  with  Thee,  O  God,  with  all  my 
soul,  in  body,  speech  and  thought.  Naught  else 
hath  entrance  into  my  mind;  my  desire  is  ever 
set  upon  Thee.  A  heavy  burden  do  I  bear;  who 
can  lift  it  save  Thee,  my  God?  I  am  Thy  slave. 
Thou  art  my  Lord;  I  have  followed  Thee  from 
afar.  I  have  made  a  distraint  for  debt;  let  us 
•meet  for  the  payment  of  my  reckoning. 

It  is  needless  to  lay  a  child  in  the  mother's 
arms;  she  draweth  it  towards  her  by  her  own 
instinct.  Wherefore  should  I  take  thought?  He 
that  hath  the  charge  will  bear  the  burden.  Take 
no  thought  for  thy  body;  the  Mother  will  not 
suffer   the   child   to    be   harmed. 


I  HAVE  borne  toil  in  order  that  my  last  day  may 
be  sweet;  and  now  I  have  won  assured  repose. 
The  unrest  of  desire  is  stilled  within  me.  I  re- 
joice in  the  outlay  that  I  have  made;  by  it  I  have 
gained  good  fortune.  I  have  wedded  the  bride 
Salvation;    now  shall  there  be  a  four  days  revel. 


234   THE     WISDOM     OF     THE     HINDUS 


The  Sikh  Morning  Prayer 

The  True  One  was  in  the  beginning;    the  True 

One   was    in   the   primal    age. 
The  True  One  is  now  also,   the  True  One  also 

shall  be. 

By  thinking  I  cannot  obtain  a  conception  of  Him, 

even  though  I  think  hundreds  of  thousands 

of  times. 
Even  though  I  be  silent  and  keep  my  attention 

firmly  fixed  on  Him,  I  cannot  preserve  silence. 
Hungry  for  God,  my  hunger  ceaseth  not  though 

I   obtain  the  load  of  the  worlds. 
If  man  should  have  thousands  and  hundreds  of 

thousands   of  devices,    even   one   would   not 

assist   him    in   obtaining   God. 
How  shall  man  become  true  before  God?    How 

shall  the  veil  of  falsehood  be  rent? 
By  walking,   according  to  the  will  of  the  Com- 
mander as  preordained. 
He  is  not  established,   nor  is   He  created. 
The  pure  one  existeth  by  Himself. 
They  who  worshipped  Him  have  obtained  honour. 
Sing  the  praises  of  Him,  who  is  the  Treasure  of  ! 

excellences. 

Sing  and  hear  and  put  His  love  in  your  hearts.  '  ] 
Thus   shall   your   sorrows   be   removed,    and   you 

shall  be  absorbed  in  Him  who  is  the  abode 

of   happiness. 


THE     WISDOM     OF     THE     HINDUS    235 

If  I  knew  Him,  should  I  not  describe  Him?  He 
cannot   be   described    by   words. 

There  is  but  one  Bestower  on  all  living  beings; 
may  I  not  forget  Him! 

Praisers   praise    God,    but    have   not   acquired   a 

knowledge   of  Him, 
As  rivers  and  streams  fall  into  the  sea,  but  know 

not   its   extent. 
Kings    and    emperors    who    possess    oceans    and 

mountains  of  property  and  wealth 
Are    not    equal    to    the    worm    which    forgetteth 

not  God  in  its  heart. 

Make  contentment  thine  earrings,   modesty  and 

self-respect  thy   valet,   meditation  the  ashes 

to  smear  on  thy  body. 
Make  thy  body,  which  is  only  a  morsel  for  death, 

thy  beggar's  coat,  and  faith  thy  rule  of  life 

and   thy   staff. 
Make   the   conquest   of  thy   heart   the   conquest 

of  the   world. 
Hail!   Hail!   to  Him, 
The    primal,    the    pure,    without    beginning,    the 

indestructible,    the    same    in    every    age! 

In  Praise  of  Vishnu 

Ramdnuja 

Vishnu,  the  Lord  of  Fortune,  whose  essence 
is  absolute  negation  of  all  evil,  accordance  with 
blessedness,    and    infinitude    of    knowledge    and 


236    THE     WISDOM     OF     THE     HINDUS 

bliss  —  who  is  an  ocean  of  multitudes  of  bound- 
less and  blest  qualities  of  nature,  to  wit,  tran- 
scendent knowledge,  strength,  majesty,  vigour, 
power,  and  brilliance  —  whose  divine  form  is  a 
mine  of  splendour,  beauty,  comeliness,  youth, 
and  other  boundless  qualities  accordant  with  His 
will,  uniform,  inconceivable,  godhke,  marvellous, 
constant,  flawless,  and  unsurpassed  .  .  .  whose 
feet  are  everlastingly  praised  by  countless  saints 
accordant  with  His  will  in  their  essence,  being, 
and  activities,  dehghting  solely  in  doing  all  service 
to  Him,  and  possessing  multitudes  of  infinite 
attributes,  such  as  eternal,  flawless,  and  unsur- 
passed knowledge,  power,  and  empire  —  whose 
dwelling  is  in  the  supreme  heaven  cafled  The 
Imperishable,  which  is  indefinable  by  speech  or 
thought  accordant  with  His  nature,  diverse, 
various,  boundless,  abundant  in  objects,  means, 
and  seats  of  delight,  infinite  in  wondrousness, 
in  splendour,  and  in  extent,  everlasting  and 
flawless  —  whose  sport  is  the  origination,  main- 
tenance and  dissolution  of  the  whole  universe, 
fuU  of  endless  diverse  curious  objects  of  enjoy- 
ment and  multitudes  of  enjoyers  —  who  is  the 
Supreme  Brahma,  Supreme  Spirit,  and  Narayana, 
—  after  having  created  the  universe  from  Brahma 
down  to  stocks  and  stones,  withdrew  into  His  own 
nature,  and  thus  became  impervious  to  the  medi- 
tations and  worship  of  the  gods,  from  Brahma 
downwards,  and  of  mankind. 

But  as  He  is  a  great  ocean  of  boundless  grace, 


THE     WISDOM     OF     THE     HINDUS    237 

kindness,  love,  and  generosity.  He  assumed  various 
similar  forms  without  putting  away  His  own  essen- 
tial godlike  nature,  and  time  after  time  incarnated 
Himself  in  the  several  worlds,  granting  to  His 
worshippers  rewards  according  to  their  desires, 
namely  religion,  riches,  earthly  love,  and  salva- 
tion, and  descending  not  only  with  the  purpose 
of  relieving  the  burden  of  earth,  but  also  to  be  ac- 
cessible to  men  even  such  as  we  are,  so  reveal- 
ing Himself  in  the  world  as  to  be  visible  to  the  sight 
of  all,  and  doing  such  other  marvellous  deeds 
as  to  ravish  the  hearts  and  eyes  of  all  beings  high 
and  low. 

Purity  of  Heart 

Paramananda 

Everything  is  conquered  by  the  strength  of 
a  pure,  unselfish  character.  When  you  have  purity 
and  unselfishness,  nothing  more  is  necessary  to 
bring  wisdom.  There  is  naught  else  in  this  uni- 
verse which  can  give  more  quickly  peace  and 
Kght  to  the  soul  than  purity  of  body  and  thought; 
as  also  there  is  nothing  more  potent  than  impurity 
to  bring  the  gloom  of  unhappiness  over  the  soul. 
This  has  always  been  the  same.  It  is  the  inevi- 
table law.  Truth  is  one  and  unchangeable.  It 
needs  boldness  to  realize  It,  worship  It  and  stand 
by  It.  Know  this  and  be  irresistible  with  the 
spirit  of  Truth  and  purity. 

Know  that  in  the  long  run  Truth  must  succeed; 
it  cannot  be  otherwise.     Divine  Mother's  will  is 


238         THE     WISDOM     OF     THE     HINDUS 

going  to  guide  and  not  the  human.  Let  people 
exercise  their  powers  and  have  their  experience. 
But  those  who  are  pure  in  heart,  they  alone  will 
see  the  Divine  glory.  There  is  nothing  like  purity; 
its  power  is  wonderful.  Through  it  one  gets 
almost  unlimited  vision.  But  it  is  very  hard  to 
gain.  Always  value  this  rare  jewel  and  guard 
it  with  all  your  might.  But  this  is  only  possible 
for  one  who  prays  constantly  to  the  Supreme  Being 
and  has  obtained  His  mercy.  Pray  with  humility 
and  sincerity  of  heart,  then  you  will  never  fail. 

Remember  always  that  purity  and  self-control 
are  the  greatest  treasures  in  life.  Unless  you  have 
perfect  control  over  the  senses  and  purity  of  heart 
you  cannot  progress  in  the  path  of  spirituahty. 
But  when  you  have  these,  nothing  can  hurt  you 
or  resist  you.  Always  be  watchful  and  pray  to 
the  Divine  Mother  to  keep  you  spotless  from  all 
worldhness  and  egotism.  Look  to  Her  for  help 
and  guidance.  She  will  make  you  strong  and  pure 
and  inspire  you  more  and  more  with  Her  Power. 
So  long  as  Her  love  and  blessings  surround  you 
you   are   safe. 

Self-control  is  gained  through  the  practice  of 
non-attachment.  Attachment  is  a  habit  and  can 
be  overcome  by  forming  a  new  habit.  Hundreds 
of  times  you  may  fail,  but  you  know  that  unless 
you  learn  control  you  cannot  have  peace.  So 
practice  needs  patience.  You  must  struggle  con- 
tinually until  you  become  perfect.  You  must 
start  just  where  you  are  standing  now.    You  must 


THE     WISDOM     OF     THE     HINDUS       239 

not  complain  but  begin  where  you  are  and 
move  onward  and  onward.  Even  though  you  fail 
thousands  of  times,  you  must  still  struggle  to 
overcome  those  desires  and  passions  which  dis- 
turb the  lake  of  your  mind  and  do  not  let  you 
see  your  Divine  Self  at  the  bottom.  Do  not  think 
that  when  you  fail,  all  that  you  have  gained  is 
lost.  No;  each  time  you  rise  after  failure,  you 
acquire  fresh  strength. 

Do  not  be  in  a  hurry;  all  that  you  have  within 
will  manifest  itself  in  time.  Work  in  moderation. 
Moderation  is  the  only  way  to  gain  health,  hap- 
piness and  peace.  When  you  observe  this,  then 
all   your   efforts   will   be   crowned   with   success. 


THE  WISDOM  OF  VIVEKANANDA 

Be  brave  and  sincere;  then  follow  any  path 
with  devotion  and  you  must  reach  the  Whole. 

One-sidedness  is  the  bane  of  the  world.  The 
more  sides  you  can  develop,  the  more  souls  you 
have  and  you  can  see  the  universe  through  all 
souls. 

Individuality  is  my  motto.  I  have  no  ambi- 
tion beyond  training  individuals.  I  know  very 
little;  that  little  I  teach  without  reserve;  where 
I  am  ignorant  I  confess  it  as  such;  I  am  a  Sanny- 
asin.  As  such  I  hold  myself  as  a  servant,  not  as 
a    Master    in    this    world. 

Know  you  are  the  Infinite,  then  fear  must  die. 
Say  ever  "I   and  my   Father  are  one." 

Until  you  are  ready  to  change  any  minute 
you  can  never  see  the  truth;  but  you  must  hold 
fast  and  be  steady  in  the  search  for  truth. 

Materialism  says,   ''The  voice  of  freedom  is 

a    delusion."      Idealism    says,    "The    voice    that 

tells    of   bondage    is    delusion."      Vedanta    says, 

*'You  are  free  and  not  free  at  the  same  time; 

240 


THE     WISDOM     OF     THE     HINDUS  24 1 

never  free  on  the  earthly  plane,  but  ever  free 
on  the  spiritual.  Be  beyond  both  freedom  and 
bondage." 

The  greatest  sin  is  to  think  yourself  weak. 
No  one  is  greater;  realize  you  are  Brahman. 
Nothing  has  power  except  what  you  give  it. 
We  are  beyond  the  sun,  the  stars,  the  universe. 
Teach  the  Godhood  of  man.  Deny  evil,  create 
none.  Stand  up  and  say,  "I  am  the  master,  the 
master  of  all."  We  forge  the  chain  and  we  alone 
can  break  it. 

The  whole  secret  of  existence  is  to  have  no  fear. 
Never  fear  what  will  become  of  you,  depend  on 
no  one.  Only  the  moment  you  reject  all  help 
are  you  free. 

Philosophy  in  India  means  that  through  which 
we  see  God,  the  rationale  of  religion;  so  no  Hindu 
would  ever  ask  for  a  link  between  religion  and 
Philosophy. 

No  law  can  make  you  free,  you  are  free.  Noth- 
ing can  give  you  freedom,  if  you  have  it  not  already. 
The  Atman  is  self-illumined.  Cause  and  effect 
do  not  reach  there,  and  this  disembodiedness 
is  freedom.  Beyond  what  was,  or  is,  or  is  to  be, 
is  Brahman.  As  an  effect,  freedom  would  have 
no  value:  it  would  be  a  compound,  and  as  such 
would  contain  the  seeds  of  bondage.      It  is  the 


242       THE     WISDOM     OF     THE     HINDUS 

one  real  factor,  not  to  be  attained,  but  the  real 
nature  of  the  soul. 


r 


Unchaste  imagination  is  as  bad  as  unchaste 
action.  Controlled  desire  leads  to  the  highest 
result.  Transform  the  sexual  energy  into  spirit- 
ual energy,  but  do  not  emasculate,  because  that 
is  throwing  away  the  power.  The  stronger  this 
force,  the  more  can  be  done  with  it. 

Neither  seek  nor  avoid,  take  what  comes. 
It  is  liberty  to  be  affected  by  nothing;  do  not 
merely  endure,  be  unattached.  Remember  the 
story  of  the  bull.  A  mosquito  sat  long  on  the  horn 
of  a  certain  bull;  then  his  conscience  troubled 
him  and  he  said:  "Mr.  Bull,  I  have  been  sitting 
here  a  long  time,  perhaps  I  annoy  you.  I  am 
sorry,  I  will  go  away."  But  the  bull  replied: 
"Oh,  no,  not  at  all!  Bring  your  whole  family 
and  live  on  my  horn;  what  can  you  do  to 
me?" 

Those  who  give  themselves  up  to  the  Lord 
do  more  for  the  world  than  all  the  so-called  work- 
ers. One  man  who  has  purified  himself  thoroughly 
accomplishes  more  than  a  regiment  of  preachers. 
Out  of  purity  and  silence  comes  the  word  of 
power. 

Go  into  your  own  room  and  get  the  Upanishads 
out  of  your  Self.    You  are  the  greatest  book  that 


I 


Trimurti  Sculpture,  Elephanta 


THE     WISDOM     OF     THE     HINDUS    243 

ever  was  or  ever  will  be,  the  infinite  depositary 
of  all  that  is.  Until  the  inner  teacher  opens,  all 
outside  teaching  is  in  vain.  It  must  lead  to  the 
opening  of  the  book  of  the  heart  to  have  any 
value. 

The  will  is  the  "still  small  voice,"  the  real 
ruler,  .  .  .  The  will  can  be  made  strong  in  thou- 
sands of  ways;  every  way  is  a  kind  of  Yoga, 
but  the  systematised  Yoga  accomplishes  the  work 
more  quickly.  Bhakti,  Karma,  Raja  and  Jnana 
Yoga  get  over  the  ground  more  effectively.  Put 
on  all  head  of  steam,  and  reach  the  goal.  The 
sooner,  the  better. 

Never  forget  the  glory  of  human  nature.  We 
are  the  greatest  God  that  ever  was  or  ever  will 
be.  Christs  and  Buddhas  are  but  waves  on  the 
boundless  ocean  which  /  am. 

The  wicked  pay  the  price  of  the  great  soul's 
hohness.  Think  of  that  when  you  see  a  wicked 
man.  Just  as  the  poor  man's  labour  pays  for  the 
rich  man's  luxury,  so  is  it  in  the  spiritual  world. 
The  terrible  degradation  of  the  masses  in  India 
is  the  price  Nature  pays  for  the  production  of 
great  souls  like  Mirabai,   Buddha,  etc. 

The  old  idea  was,  "Develop  one  idea  at  the 
expense  of  all  the  rest."  The  modern  way  is, 
"Harmonious  development." 


244      THE     WISDOM     OF     THE     HINDUS 

Take  everyone  where  he  stands  and  push  him 
forward.  Religious  teaching  must  always  be  con- 
structive,  not  destructive. 

Each  tendency  shows  the  hfe-work  of  the  past, 
the  line  or  radius  along  which^that  man  must  move. 
All  radii  lead  to  the  center.  Never  attempt  to 
disturb  anyone's  tendencies;  to  do  that  puts  back 
both  teacher  and  taught.  When  you  teach  Jna- 
nam,  you  must  become  a  Jnani  and  stand  mentally 
exactly  where  the  taught  stands.  Similarly  in 
every  other  Yoga.  Develop  every  other  faculty 
as  if  it  were  the  only  one  possessed;  this  is  the 
secret  of  so-called  harmonious  development.  That 
is,  get  extensity  with  intensity,  but  not  at  its 
expense. 

The  true  teacher  is  one  who  can  throw  his  whole 
force  into  the  tendency  of  the  taught. 

Cleanse  the  mind,  this  is  all  of  religion;  .  .  . 
The  baby  sees  no  sin;  he  has  not  yet  the  measure 
of  it  in  himself.  Get  rid  of  the  defects  within 
yourself  and  you  will  not  be  able  to  see  any  with- 
out. A  baby  sees  robbery  done  and  it  means 
nothing  to  him.  Once  you  find  the  hidden  object 
in  a  puzzle  picture,  you  see  it  ever  more;  so  when 
once  you  are  free  and  stainless,  you  see  only 
freedom  and  purity  in  the  world  around.  That 
moment  all  the  knots  of  the  heart  are  cut  asunder, 
all   crooked   places   are   made   straight   and   this 


ID 

tv 

b 

at 
ts 


THE     WISDOM     OF     THE     HINDUS      245 

[world  vanishes  as  a  dream.    And  when  we  awake, 
|we  wonder  how  we  ever  came  to  dream  such  trash. 

With  the  axe  of  knowledge  cut  the  wheels 
asunder  and  the  Atman  stands  free,  even  though 
the  old  momentum  carries  on  the  wheel  of  mind 
and  body.  The  wheel  can  now  only  go  straight, 
can  only  do  good.  If  that  body  does  anything 
bad,  know  that  the  man  lies  if  he  makes  that 
claim.  But  it  is  only  when  the  wheels  have  got 
a  good  straight  motion  that  the  axe  can  be  applied. 
All  purifying  action  deals  conscious  or  unconscious 
blows  on  delusion.  To  call  another  a  sinner  is 
the  worst  thing  you  can  do.  Good  action  done 
even  ignorantly  helps  us  to  break  the  bondage. 


To  identify  the  sun  with  the  spots  on  the  ob- 
ject glass  is  the  fundamental  error.  Know  the  sun, 
the  "I,"  to  be  ever  unaffected  by  anything  and 
devote  yourself  to  cleansing  the  spots.  Man  is 
the  greatest  being  that  can  ever  be.  The  highest 
^1  worship  there  is,  is  to  worship  man,  as  Krishna, 
Buddha,  Christ.  What  you  want,  you  create. 
Get  rid  of  desire. 


What  you  only  grasp  intellectually  may  be 
overthrown  by  a  new  argument,  but  what  you 
realize  is  yours  forever.  Talking,  talking  religion 
is  but  little  good.  Put  God  behind  everything, 
man,    animal,  food,  work;   make  this  a  habit. 


WISDOM  OF  ABBEDANANDA 

Human  Affection  and 
Divine  Love 


It  is  true  that  human  nature  seeks  companion- 
ship and  longs  for  a  suitable  match  for  love; 
but  all  mortal  companions  on  this  plane  are  only 
for  the  time  being.  That  craving  of  the  soul  will 
not  be  absolutely  satisfied  until  the  Eternal  ob- 
ject of  love  is  discovered.  The  Eternal  object 
of  love  can  be  realized  in  the  finite  and  concrete 
man  or  woman  when  we  rise  above  the  physical 
plane  and  understand  that  each  individual  soul 
is  divine  and  immortal.  It  is  a  mere  self-delusion 
to  seek  the  fulness  of  love  in  any  man  or  woman. 
Therefore  it  is  necessary  to  make  the  Eternal  Ideal 
the  object  of  all  human  affection. 

Father's  love  should  recognize  that  Ideal  as 
his  child.  Mother's  love  should  see  it  in  her  new- 
born babe;  the  love  of  a  brother  or  of  a  sister 
should  establish  fraternal  relation  with  It.  A  hus- 
band who  is  devoted  to  his  wife  should  think 
of  his  Eternal  Ideal  in  the  soul  of  his  wife;  and  a 
wife  should  put  her  highest  spiritual  Ideal  in  the 
soul  of  her  beloved  husband  and  love  him  with 
her  whole  heart  and  soul.     The  love  of  a  friend 

should  look  upon  It  as  his  dearest  friend  and  the 

246 


I 


THE     WISDOM     OF     THE     HINDUS       247 

Divine  Companion.  In  this  way  all  earthly  re- 
lations could  be  spiritualized  and  ail  human 
affection  could  in  course  of  time  be  transformed 
into  the  expressions  of  Divine  Love  in  daily  life. 
There  would  be  no  more  cause  of  dissatisfaction 
in  a  household,  no  more  fighting  between  brothers 
i  and  sisters,  no  more  divorce  on  account  of  in- 
compatibility of  temper.  Then  each  of  these 
human  affections  will  be  like  a  path  that  leads 
to  Divine  Reality  and  eternal  happiness.  Each 
human  affection  will  then  find  its  right  mark  the 
eternal  Father,  divine  Mother,  divine  child,  divine 
husband  and  divine  friend;  since  Vedanta  teaches 
that  Divinity  dwells  in  each  individual  soul  and 
can  be  realized  through   any  of  these  relat  ons. 

In  India  a  true  and  sincere  seeker  after  Divine 
Love  personifies  his  Divine  Ideal  in  the  form  of 
an  Incarnation  of  God  whom  he  worships  as  his 
Divine  Master,  and  loves  Him  with  his  whole 
heart  and  soul,  establishing  all  relations  which  are 
needed  in  human  affection.  He  says:  "O  Lord, 
Thou  art  my  mother,  father,  friend  and  relative; 
Thou  art  my  knowledge  and  wealth;  Thou  art 
my  all  in  all."  A  true  lover  of  God  thus  forgets 
all  earthly  relations  and  enters  into  the  holy  spirit- 
ual family  of  his  divine  master.  This  is  the  spirit- 
ual birth  of  the  soul.  If  absolute  sincerity  and 
earnestness  be  at  the  bottom  of  his  heart,  and 
if  his  love  be  truly  unselfish,  then  the  disciple 
through  this  devotion  will  eventually  reach  the 
supreme  goal  of  Divine  Love. 


248       THE      WISDOM      OF     THE     HINDUS 

The  stream  of  human  affection  breaking  down 
all  the  barriers  of  blood  relation  and  the  moun- 
tain of  selfishness,  falls  in  that  river  of  Divine 
Love  which  is  constantly  flowing  from  the  pure 
heart  and  unselfish  soul  of  his  spiritual  master, 
into  the  infinite  ocean  of  Divinity.  Thus  the 
true  disciple  and  the  divine  Master  become  one 
in  spirit  and  reach  the  goal  together.  In  this 
sense  a  true  spiritual  master  or  divine  Incarna- 
tion may  be  called  the  Mediator,  the  Saviour 
of  such  individual  souls  who  are  earnest  and 
sincere  seekers  after  spirituahty  and  Divine  Love. 
This  is  the  path  of  love  for  those  who  are  fortu- 
nate enough  to  find  such  an  all-absorbing  spiritual 
Ideal  or  Divine  Incarnation  in  a  human  form. 
Blessed  are  they  who  have  become  the  disciples 
of  a  Divine  Master. 

In  each  individual  heart  is  flowing  a  stream 
of  love,  which  like  a  confined  river  constantly 
seeks  an  outlet  through  which  it  can  run  into 
that  ocean  of  Divine  Love  which  is  called  God. 
It  may  not  find  any  outlet  for  many  years,  or 
it  may  remain  bottled  up  for  ages  within  the 
narrow  limits  of  animal  self,  but  it  never  loses 
that  innate  tendency  to  run  towards  the  infinite 
ocean  of  love.  It  must  find  its  way  out  of  that 
limitation  sooner  or  later.  Every  drop  of  that 
stream  of  love  which  flows  in  a  human  heart, 
however,  contains  the  germ  of  Divine  Love. 
As  a  drop  of  water  in  a  river  contains  ah  the 


I 

THE     WISDOM     OF     THE     HINDUS       249 

chemical  properties  of  the  water  of  the  ocean, 
so  a  drop  of  love,  whether  pure  or  impure,  is 
of  the  same  nature  as  a  drop  from  the  ocean  of 
Divine  Love.  It  varies  in  its  character  according 
to  the  direction  towards  which  it  flows  and  to 
the  nature  by  which  it  is  governed.  When  it 
flows  towards  one's  own  self  it  is  animal;  when 
towards  another  for  mutual  benefit  or  for  earthly- 
return,  it  is  worldly  and  human;  but  when  it 
is  directed  towards  the  divine  Ideal  it  is  divine. 

Divine  Love  brings  a  cessation  of  all  sorrow, 
suffering  and  pain;  it  lifts  the  soul  above  all 
bondage;  breaks  the  fetters  of  selfish  attachment 
md  worldliness.  All  selfishness  vanishes  and 
the  soul  enters  into  the  abode  of  absolute  free- 
iom  and  everlasting  happiness. 

The  object  of  attachment  in  human  affection 
is  a  changeable  and  mortal  object.  While  the 
i)bject  of  attachment  in  Divine  Love  is  the  un- 
phangeable  and  Immortal  Being,  the  Lord  of 
:he  universe. 

Some  people  have  an  erroneous  notion  that 
ihe  Religion  of  Vedanta  teaches  that  we  should 
liot  encourage  human  affection  and  human  love, 
3n  the  contrary,  Vedanta  teaches  that  our  life 
3n  the  human  plane  will  be  bitter  and  dry  like 
i  desert  if  it  be  not  sweetened  by  human  love. 
[f  the  dew  drops  of  human  affection  do  not  moisten 


250      THE     WISDOM     OF     THE     HINDUS 

the  dry  and  barren  heart  of  a  selfish  man,  how 
can  the  germ  of  Divine  Love  which  is  latent  in 
each  soul,  sprout  and  grow  into  a  big  tree  bearing 
the  blossoms  of  kindness,  sympathy,  fellow  com-  , 
passion  and  all  other  tender  feelings  which  pro-  ' 
duce  the  fruits  of  peace,  freedom  and  happiness!  j 
So  long  as  we  are  on  the  human  plane  we  should 
cultivate  and  practice  human  love  and  human 
affection.  But  when  the  soul  learns  by  bitter 
experience  that  the  object  of  human  love  and 
affection  is  only  an  ordinary  mortal,  wheti  it 
longs  for  an  immortal  something  which  is  higher 
and  greater,  when  the  soul  rises  from  the  human 
to  the  spiritual  plane,  and  obtains  glimpses  of 
that  which  is  unchangeable  and  absolute;  how 
can  such  a  soul  be  satisfied  with  human  limitations 
and  human  imperfections!  It  is  then  that  the  soul 
longs  for  the  expression  of  all  affection  on  the 
spiritual  plane.  It  is  then  that  the  soul  becomes 
a  seeker  after  the  Absolute  and  a  lover  of  the 
Divine  Ideal.  Until  that  time  has  arrived,  one  j| 
does  not  care  for  anything  that  is  higher  than  i 
human  affection.  As  on  the  human  plane,  forced 
love  is  never  sweet  and  genuine,  so  on  the  spirit- 
ual plane  love  for  the  Spiritual  Ideal  or  Divine 
Master  must  be  spontaneous  and  intense,  un- 
wavering and  whole-souled;  otherwise  dissatis- 
faction and  unhappiness  will  be  the  result,  if  it 
be  forced  in  any  way  by  any  being.  Therefore, 
according  to  Vedanta  human  affection  and  Divine 
Love  each  has  its  value  in  its  own  sphere. 


i 


the    wisdom    of    the    hindus       25 1 

Songs  of  Kabir 

He  who  is  meek  and  contented,  he  who  has  an 
equal  vision,  whose  mind  is  filled  with  the 
fullness  of  acceptance  and  of  rest; 

He  who  has  seen  Him  and  touched  Him,  he  is 
freed   from   all   fear   and   trouble. 

To  him  the  perpetual  thought  of  God  is  like 
sandal  paste  smeared  on  the  body,  to  him 
nothing   else   is   delight: 

His  work  and  his  rest  are  filled  with  music:  he 
sheds  abroad  the  radiance  of  love. 

Kabir  says:  "Touch  His  feet,  who  is  one  and 
indivisible,  immutable  and  peaceful;  who 
fills  all  vessels  to  the  brim  with  joy,  and  whose 
form  is  love." 

I  LAUGH  when  I  hear  that  the  fish  in  the  water 
is  thirsty: 

You  do  not  see  that  the  Real  is  in  your  home, 
and  you  wander  from  forest  to  forest  list- 
lessly! 

Here  is  the  truth!  Go  where  you  will,  to  Benares 
or  to  Mathura;  if  you  do  not  find  your 
soul,  the  world  is  unreal  to  you. 

He  is  dear  to  me  indeed  who  can  call  back 
the  wanderer  to  his  home.  In  the  home  is 
the  true  union,  in  the  home  is  enjoyment 
of  life:  why  should  I  forsake  my  home  and 
wander    in    the   forest?       If    Brahma   helps 


252  THE     WISDOM     OF     THE     HINDUS 

me  to  realize  truth,  verily  I  will  find  both 
bondage  and  deliverance  in  home. 

He  is  dear  to  me  indeed  who  has  power  to  dive 
deep  into  Brahma;  whose  mind  loses  itself 
with   ease   in   His   contemplation. 

He  is  dear  to  me  who  knows  Brahma,  and  can 
dwell  on  His  supreme  truth  in  meditation; 
and  who  can  play  the  melody  of  the  Infinite 
by   uniting   love   and   renunciation   in   life. 

Kabir  says:  "The  home  is  the  abiding  place; 
in  the  home  is  reality;  the  home  helps  to 
attain  Him  Who  is  real.  So  stay  where  you 
are,  and  all  things  shall  come  to  you  in  time." 

To   what   shore   would   you   cross,   O   my   heart? 

there    is    no    traveller    before   you,    there    is 

no  road: 
Where  is  the  movement,   where  is  the  rest,  on 

that  shore? 
There  is  no  water;  no  boat,  no  boatman  is  there; 
There  is  not  so  much  as  a  rope  to  tow  the  boat, 

nor  a   man   to  draw   it. 
No  earth,   no  sky,   no  time,   no  thing,   is  there; 

no  shore,  no  ford! 
There,  there,  is  neither  body  nor  mind:  and  where 

is  the  place  that  shall  still  the  thirst  of  the 

soul?    You  shall  find  naught  in  that  emptiness. 
Be  strong,   and   enter  into  your  own  body:    for 

there  your  foothold  is  firm.   Consider  it  well, 

O    my    heart!      go    not    elsewhere. 
Kabir   says:     "Put   all    imaginations   away,    and 

stand   fast  in  that  which  you   are." 


i 


THE     WISDOM     OF     THE     HINDUS    253 

Between    the   poles    of   the    conscious    and    the 

unconscious,    there    has    the    mind    made    a 

swing : 
Thereon  hang  all  beings  and  all  worlds,  and  that 

swing   never   ceases    its   sway. 
can  Millions  of  beings  are  there:  the  sun  and  the  moon 

in    their   courses    are    there: 
Millions  of  ages  pass,  and  the  swing  goes  on. 
All  swing!    the  sky   and   the   earth   and  the  air 

and  the  water;   and  the  Lord  Himself  taking 

form: 
And  the  sight  of  this  has  made  Kabir  a  servant. 

The  moon  shines  in  my  body,  but  my  blind  eyes 

cannot  see  it: 
The  moon  is  within  me,  and  so  is  the  sun. 
The  unstruck  drum  of  Eternity  is  sounded  within 

me;    but  my  deaf  ears  cannot  hear  it. 

So  long  as  man  clamours  for  the  "I"  and  the 
"Mine,"    his   works    are   as    naught: 

When  all  love  of  the  "I"  and  the  "Mine"  is 
dead,  then  the  work  of  the  Lord  is  done. 

For  work  has  no  other  aim  than  the  getting  of 
knowledge; 

When  that  comes,  then  work  is  put  away. 

The  flower  blooms  for  the  fruit;    when  the  fruit 

comes,  the  flower  withers. 
The  musk  is  in  the  deer,  but  it  seeks  it  not  within 

itself:    it  wanders  in  quest  of  grass. 


SELECTIONS   FROM  GITANJALI 

SONG  OFFERINGS 
Rabindranath  Tagore 

Life  of  my  life,  I  shall  ever  try  to  keep  my 
body  pure,  knowing  that  thy  living  touch  is 
upon  all  my  limbs. 

I  shall  ever  try  to  keep  all  untruths  out  from 
my  thoughts,  knowing  that  thou  art  that  truth 
which  has  kindled  the  light  of  reason  in  my  mind. 

I  shall  ever  try  to  drive  all  evils  away  from  my 
heart  and  keep  my  love  in  flower,  knowing  that 
thou  hast  thy  seat  in  the  inmost  shrine  of  my 
heart. 

And  it  shall  be  my  endeavour  to  reveal  thee 
in  my  actions,  knowing  it  is  thy  power  gives  me 
strength  to  act. 

I  ASK  for  a  moment's  indulgence  to  sit  by  thy 
side.  The  works  that  I  have  in  hand  I  will  finish 
afterwards. 

Away  from  the  sight  of  thy  face  my  heart 
knows  no  rest  nor  respite,  and  my  work  becomes 
an  endless  toil  in  a  shoreless  sea  of  toil. 

To-day  the  summer  has  come  at  my  window 
with   its   sighs   and   murmurs   and  the  bees  are 

254 


THE     WISDOM     OF     THE     HINDUS    255 

plying  their  minstrelsy  at  the  court  of  the  flower- 
ing grove. 

Now  it  is  time  to  sit  quiet,  face  to  face  with 
thee,  and  to  sing  dedication  of  life  in  this  silent 
and   overflowing   leisure. 

Leave  this  chanting  and  singing  and  tefling 
of  beads!  Whom  dost  thou  worship  in  this  lonely 
dark  corner  of  a  temple  with  doors  all  shut? 
Open  thine  eyes  and  see  thy  God  is  not  before  thee! 

He  is  there  where  the  tifler  is  tifling  the  hard 
ground  and  where  the  path-maker  is  breaking 
stones.  He  is  with  them  in  sun  and  in  shower, 
and  his  garment  is  covered  with  dust.  Put  off 
thy  holy  mantle  and  even  like  him  come  down 
on  the  dusty  soil! 

Dehverance?  Where  is  this  dehverance  to  be 
found?  Our  master  himself  has  joyfufly  taken 
upon  him  the  bonds  of  creation;  he  is  bound  with 
us  afl  for  ever. 

Come  out  of  thy  meditations  and  leave  aside 
thy  flowers  and  incense.  What  harm  is  there 
if  thy  clothes  become  tattered  and  stained? 
Meet  him  and  stand  by  him  in  toil  and  in  sweat 
of  thy  brow. 

On  the  day  when  the  lotus  bloomed,  alas, 
my  mind  was  straying,  and  I  knew  it  not.  My 
basket  was  empty  and  the  flower  remained  un- 
heeded. 

Only  now  and  again  a  sadness  fell  upon  me,  and 


256      THE     WISDOM     OF     THE     HINDUS 

I  Started  up  from  my  dream  and  felt  a  sweet 
trace  of  a  strange  fragrance  in  the  south  wind. 

That  vague  sweetness  made  my  heart  ache 
with  longing  and  it  seemed  to  me  that  it  was 
the  eager  breath  of  the  summer  seeking  for  its 
completion. 

I  knew  not  then  that  it  was  so  near,  that  it 
was  mine,  and  that  this  perfect  sweetness  had 
blossomed   in   the   depths   of  my   own   heart. 

I  CAME  out  alone  on  my  way  to  my  tryst.  But 
who  is  this  that  follows  me  in  the  silent  dark? 

I  move  aside  to  avoid  his  presence  but  I  escape 
him  not. 

He  makes  the  dust  rise  from  the  earth  with  his 
swagger,  he  adds  his  loud  voice  to  every  word 
that  I  utter. 

He  is  my  own  little  self,  my  lord,  he  knows 
no  shame;  but  I  am  ashamed  to  come  to  thy  door 
in  his  company. 


"Prisoner,  tell  me,  who  was  it  that  bound 
you? 

"It  was  my  master,"  said  the  prisoner.  "I 
thought  I  could  outdo  everybody  in  the  world 
in  wealth  and  power,  and  I  amassed  in  my  treasure- 
house  the  money  due  to  my  king.  When  sleep 
overcame  me  I  lay  upon  the  bed  that  was  for  my 
lord,  and  on  waking  up  I  found  I  was  a  prisoner 
in  my  own  treasure-house." 

"Prisoner,  tell  me,  who  was  it  that  wrought 
this  unbreakable  chain?" 


THE     WISDOM     OF     THE     HINDUS      257 

"It  was  I,"  said  the  prisoner,  "who  forged  this 
chain  very  carefully.  I  thought  my  invincible 
power  would  hold  the  world  captive  leaving  me 
in  a  freedom  undisturbed.  Thus  night  and  day 
I  worked  at  the  chain  with  huge  fires  and  cruel 
hard  strokes.  When  at  last  the  work  was  done 
and  the  links  were  complete  and  unbreakable,  I 
found  that  it  held  me  in  its  grip." 

This  is  my  prayer  to  thee,  my  lord  —  strike, 
strike   at   the   root   of  penury   in   my   heart. 

Give  me  the  strength  lightly  to  bear  my  joys 
and  sorrows. 

Give  me  the  strength  to  make  my  love  fruitful 
in  service. 

Give  me  the  strength  never  to  disown  the  poor 
or  bend  my   knees   before  insolent  might. 

Give  me  the  strength  to  raise  my  mind  high 
above  daily  trifles. 

And  give  me  the  strength  to  surrender  my 
strength  to  thy  will  with  love. 

I  THOUGHT  that  my  voyage  had  come  to  its 
end  at  the  last  limit  of  my  power,  —  that  the 
path  before  me  was  closed,  that  provisions  were 
exhausted  and  the  time  come  to  take  shelter 
in  a  silent  obscurity. 

But  I  find  that  thy  will  knows  no  end  in  me. 
And  when  old  words  die  out  on  the  tongue,  new 
melodies  break  forth  from  the  heart;  and  where 
the  old  tracks  are  lost,  new  country  is  revealed 
with  its  wonders. 


258      THE     WISDOM     OF     THE     HINDUS 

On  the  seashore  of  endless  worlds  children 
meet.  The  infinite  sky  is  motionless  overhead 
and  the  restless  water  is  boisterous.  On  the  sea- 
shore of  endless  worlds  the  children  meet  with 
shouts  and  dances. 

They  build  their  houses  with  sand  and  they 
play  with  empty  shells.  With  withered  leaves 
they  weave  their  boats  and  smihngly  float  them 
on  the  vast  deep.  Children  have  their  play  on 
the  seashore  of  worlds. 

They  know  not  how  to  swim,  they  know  not 
how  to  cast  nets.  Pearl  fishers  dive  for  pearls, 
merchants  sail  in  their  ships,  while  children  gather 
pebbles  and  scatter  them  again.  They  seek  not 
for  hidden  treasures,  they  know  not  how  to 
cast  nets. 

The  sea  surges  up  with  laughter  and  pale  gleams 
the  smile  of  the  sea  beach.  Death-dealing  waves 
sing  meaningless  ballads  to  the  children,  even 
hke  a  mother  while  rocking  her  baby's  cradle. 
The  sea  plays  with  children,  and  pale  gleams  the 
smile  of  the  sea  beach. 

On  the  seashore  of  endless  worlds  children  meet. 
Tempest  roams  in  the  pathless  sky,  ships  get 
wrecked  in  the  trackless  water,  death  is  abroad 
and  children  play.  On  the  seashore  of  endless 
worlds  is  the  great  meeting  of  children. 

The  sleep  that  flits  on  baby's  eyes  —  does 
anybody  know  from  where  it  comes?  Yes,  there 
is   a   rumour  that   it   has   its   dwelHng  where,  in 


THE     WISDOM     OF     THE     HINDUS       259 

the  fairy  village  among  shadows  of  the  forest 
dimly  lit  with  glowworms,  there  hang  two  timid 
buds  of  enchantment.  From  there  it  comes  to 
kiss  baby's  eyes. 

The  smile  that  flickers  on  baby's  lips  when  he 
sleeps  —  does  anybody  know  where  it  was  born? 
Yes,  there  is  a  rumour  that  a  young  pale  beam  of 
a  crescent  moon  touched  the  edge  of  a  vanishing 
autumn  cloud,  and  there  the  smile  was  first  born 
in  the  dream  of  a  dew-washed  morning  —  the 
smile  that  flickers  on  baby's  lips  when  he  sleeps. 

The  sweet,  soft  freshness  that  blooms  on  baby's 
Hmbs  —  does  anybody  know  where  it  was  hidden 
so  long?  Yes,  when  the  mother  was  a  young 
girl  it  lay  pervading  her  heart  in  tender  and  silent 
mystery  of  love  —  the  sweet,  soft  freshness  that 
has  bloomed  on  baby's  limbs. 

When  I  bring  to  you  coloured  toys,  my  child, 
I  understand  why  there  is  such  a  play  of  colours 
on  clouds,  on  water,  and  why  flowers  are  painted 
in  tints  —  when  I  give  coloured  toys  to  you, 
my  child. 

When  I  sing  to  make  you  dance  I  truly  know 
why  there  is  music  in  leaves,  and  why  waves 
send  their  chorus  of  voices  to  the  heart  of  the 
hstening  earth  —  when  I  sing  to  make  you  dance. 

When  I  bring  sweet  things  to  your  greedy 
hands  I  know  why  there  is  honey  in  the  cup  of 
the  flower  and  why  fruits  are  secretly  filled  with 
sweet  juice  —  when  I  bring  sweet  things  to  your 
greedy  hands. 


26o      THE     WISDOM     OF     THE     HINDUS 

When  I  kiss  your  face  to  make  you  smile,  my 
darling,  I  surely  understand  what  the  pleasure 
is  that  streams  from  the  sky  in  morning  hght, 
and  what  dehght  that  is  which  the  summer  breeze 
brings  to  my  body  —  when  I  kiss  you  to  make 
you  smile. 

When  the  creation  was  new  and  all  the  stars 
shone  in  their  first  splendour,  the  gods  held  their 
assembly  in  the  sky  and  sang  "O  the  picture  of 
perfection!     the  joy  unalloyed!" 

But  one  cried  of  a  sudden  —  "It  seems  that 
somewhere  there  is  a  break  in  the  chain  of  light 
and   one   of  the   stars   has   been   lost." 

The  golden  string  of  their  harp  snapped,  their 
song  stopped,  and  they  cried  in  dismay  —  "Yes, 
that  lost  star  was  the  best,  she  was  the  glory  of 
all  heavens!" 

From  that  day  the  search  is  unceasing  for  her, 
and  the  cry  goes  on  from  one  to  the  other  that 
in  her  the  world  has  lost  its  one  joy! 

Only  in  the  deepest  silence  of  night  the  stars 
smile  and  whisper  among  themselves  —  "Vain  is 
this  seeking!     Unbroken  perfection  is   over  all." 

On  many  an  idle  day  have  I  grieved  over  lost 
time.  But  it  is  never  lost,  my  lord.  Thou  hast 
taken  every  moment  of  my  life  in  thine  own  hands. 

Hidden  in  the  heart  of  things  thou  art  nourish- 
ing seeds  into  sprouts,  buds  into  blossoms,  and 
ripening  flowers  into  fruitfulness. 


THE     WISDOM     OF     THE     HINDUS      26 1 

I  was  tired  and  sleeping  on  my  idle  bed  and 
imagining  all  work  had  ceased.  In  the  morning 
I  woke  up  and  found  my  garden  full  with  wonders 
of  flowers. 

Ever  in  my  life  have  I  sought  thee  w^ith  my 
songs.  It  was  they  who  led  me  from  door  to  door, 
and  with  them  have  I  felt  about  me,  searching 
and  touching  my  world. 

It  was  my  songs  that  taught  me  all  the  lessons 
I  ever  learnt;  they  showed  me  secret  paths, 
they  brought  before  my  sight  many  a  star  on  the 
horizon  of  my  heart. 

They  guided  me  all  the  day  long  to  the  mysteries 
of  the  country  of  pleasure  and  pain,  and,  at 
last,  to  what  palace  gate  have  they  brought  me  in 
the   evening  at  the  end  of  my  journey? 


THE  SAYINGS  OF  RAMAKRISHMA 

Attaining  Perfection 

There  are  two  classes  of  people  who  attain 
perfection  in  this  world:  those  who  get  the  truth 
and  become  silent,  enjoying  it  all  to  themselves 
without  any  thought  of  others;  people  of  the  other 
class  get  the  truth  and  cannot  find  pleasure  in  || 
keeping  it  to  themselves,  but  cry  out  in  a  trumpet 
voice  to  all,  "Come  ye  and  enjoy  the  truth  with  us." 

This  world  is  like  a  stage  where  men  perform 
many  parts  under  various  disguises.  They  do 
not  like  to  take  off  the  mask,  unless  they  have 
played  for  some  time.  Let  them  play  for  a  while,  j 
and  then  they  will  leave  off  the  mask  of  their 
own  accord. 

Those  who  seek  for  fame  are  under  delusion. 
They  forget  that  everything  is  ordained  by 
the  Great  Disposer  of  all  things,  — the  Supreme 
Being,  and  that  all  is  due  to  the  Lord  and  to  no 
one  else.  It  is  the  wise  who  say  always,  "It  is 
Thou,  It  is  Thou,  O  Lord,"  but  the  ignorant  and 
the  deluded  say,  "It  is  I,  It  is  I." 

The   following   are   among   those   who   cannot 

gain  self-knowledge.    Those  who  boast  of  learning, 

262 


THE     WISDOM     OF     THE     HINDUS      263 

those  who  are  proud  of  knowledge,  and  those 
who  are  vain  of  riches.  If  one  says  to  these, 
'*In  such  and  such  a  place  there  is  a  good  Sanny- 
asin,  will  you  come  to  see  him?  "  they  will  inva- 
riably make  some  excuses  and  say  that  they  cannot 
go;  but  in  their  minds  they  think  they  are  men 
of  high  positions,  why  should  they  go  to  another? 

Money  and  Riches 

There  is  nothing  to  be  proud  of  in  money. 
If  you  say  that  you  are  rich,  there  are  richer  and 
richer  men  than  you,  in  comparison  with  whom 
you  are  a  mere  beggar.  After  dusk  when  the  glow- 
worms make  their  appearance,  they  think,  "We 
are  giving  light  to  the  world."  But  when  the 
stars  rise,  their  pride  is  gone.  Then  the  stars 
begin  to  think,  "We  are  shedding  light  on  the 
universe."  After  some  time  the  moon  ascends 
the  sky,  and  the  stars  are  humiliated  and  look 
melancholy.  So  again  the  moon  begins  to  be 
proud  and  think  that  by  her  light  the  world  is 
lighted,  and  smiles  and  bathes  in  beauty  and 
cheerfulness.  But  lo!  the  dawn  proclaims  the 
advent  of  the  rising  sun  on  the  eastern  horizon. 
Where  is  the  moon  now?  If  they  who  think  them- 
selves rich  ponder  over  these  natural  facts,  they 
will    never,    never    boast    of   their    riches    again. 

God 

You  see  many  stars  at  night  in  the  sky  but 
find  them  not  when  the  sun  rises;    can  you  say 


264       THE     WISDOM     OF     THE     HINDUS 

that  there  are  no  stars  in  the  heaven  of  day? 
So,  O  man!  because  you  behold  not  God  in  the 
days  of  your  ignorance,  say  not  that  there  is 
no  God. 

Many  are  the  names  of  God  and  infinite  the 
forms  that  lead  us  to  know  Him.  In  whatso- 
ever name  or  form  you  desire  to  call  Him,  in 
that  very  form  and  name  you  will  see  Him. 

As  one  can  ascend  to  the  top  of  a  house  by 
means  of  a  ladder  or  a  bamboo  or  a  staircase 
or  a  rope,  so  divers  are  the  ways  and  means  to 
approach  God,  and  every  religion  in  the  world 
shows  one  of  these  ways. 

He  who  tries  to  give  an  idea  of  God  by  mere 
book  learning,  is  like  the  man  who  tries  to  give 
an  idea  of  Kasi  (Benares)  by  means  of  a  map  or 
picture. 

God  is  in  all  men  but  all  men  are  not  in  God: 
that  is  the  reason  why  they  suffer. 

The  magnetic  needle  always  points  towards  the 
North,  and  hence  it  is  that  the  sailing  vessel 
does  not  lose  her  course.  So  long  as  the  heart 
of  man  is  directed  towards  God,  he  cannot  be  lost 
in  the  ocean  of  worldliness. 


I 


the    wisdom    of    the    hindus     265 

Spiritual  Life 

Every  man  should  follow  his  own  religion. 
A  Christian  should  follow  Christianity,  a  Ma- 
homedan  should  follow  Mahomedanism,  and  so 
on.  For  the  Hindus  the  ancient  path,  the  path 
of  the  Aryan  Rishis,  is  the  best. 

People  partition  off  their  lands  by  means  of 
boundaries,  but  no  one  can  partition  off  the  all- 
embracing  sky  overhead.  The  indivisible  sky 
surrounds  all  and  includes  all.  So  common  man 
in  ignorance  says,  *'My  religion  is  the  only  one, 
my  religion  is  the  best."  But  when  his  heart  is 
illumined  by  true  knowledge,  he  knows  that  above 
all  these  wars  of  sects  and  sectarians  presides  the 
one  indivisible,  eternal,  all-knowing  Bliss. 

The  pearl  oyster  that  contains  the  precious 
pearl  is  in  itself  of  very  little  value,  but  it  is  essen- 
tial for  the  growth  of  the  pearl.  The  shell  itself 
may  prove  to  be  of  no  use  to  the  man  who  has 
got  the  pearl.  So  ceremonies  and  rites  may  not 
be  necessary  for  him  who  has  attained  the  Highest 
Truth  —  God. 

Man  is  born  in  this  world  with  two  tenden- 
cies —  the  Vidya  tendency,  or  tendency  towards 
liberation,  and  the  Avidya  tendency,  or  tendency 
towards  world  and  bondage.  When  born,  both 
tendencies  are  in    equilibrium  like    the  scales  of 


266       T  HE     WISDOM     OF     THE     HINDUS 

a  balance.  The  world  soon  places  its  enjoyments 
and  pleasures  in  one  scale,  and  the  spirit  its  attrac- 
tions on  the  other;  and  if  the  intellect  chooses 
the  world,  the  worldly  scale  becomes  heavy  and 
gravitates  towards  the  earth.  But  if  it  chooses  the 
spirit,  the  spiritual  scale  gravitates  towards  God. 

The  soul  reincarnates  in  a  body  of  which  it 
was  thinking  just  before  its  last  departure  from 
this  world.  Devotional  practices  may  therefore 
be  seen  to  be  very  necessary.  When  by  constant 
practice  no  worldly  ideas  arise  in  the  mind,  then 
the  God-idea  alone  fills  the  soul  and  does  not  leave 
it  even   when   on   the   brink   of  eternity. 

Egoism 

Egoism  is  like  a  cloud  that  keeps  God  hidden 
from  our  sight.  If  by  the  mercy  of  the  Guru 
egoism  vanishes,  God  is  seen  in  His  full  glory. 

If  one  acquires  the  conviction  that  everything 
is  done  by  God's  will,  that  one  is  only  the  tool 
in  the  hands  of  God,  then  is  one  free  even  in  this 
life.    *'Thou  doest  Thy  work,  they  say,  'I  do  it!'" 

Ponder  deep  and  thou  shalt  know  that  there 
is  no  such  thing  as  "I."  As  by  continually  peel- 
ing off  the  skin  of  an  onion,  so  on  analyzing  the 
ego  it  will  be  found  that  there  is  not  any  real 
entity  corresponding  to  the  ego.  The  ultimate  re- 
sult of  all  such  analysis  is  God.  When  egoism 
drops  away  Divinity  manifests  itself. 


I 


THE     WISDOM     OF     THE     HINDUS       267 

If  one  ponders  over  the  "I,"  and  tries  to  find 
out  what  it  is,  one  sees  it  is  only  a  word  which 
denotes  egoism.  It  is  extremely  difficult  to  shake 
off.  Then  one  says,  "You  wicked  'I,'  if  you  will 
not  go  by  any  means,  remain  as  the  servant  of 
God."     This   is   called   the   "ripe   I." 

If  you  feel  proud,  feel  so  in  the  thought  that 
you  are  the  servant  of  God. 

On  Love 

There  are  three  kinds  of  love,  —  unselfish 
(Samartha),  mutual  (Saman  jasa),  and  selfish 
(Sadharni).  The  unselfish  love  is  of  the  highest 
kind.  The  lover  only  minds  the  welfare  of  the 
beloved  and  does  not  care  for  his  own  sufferings. 
In  mutual  love  the  lover  not  only  wants  the 
happiness  of  his  beloved  but  has  an  eye  towards 
his  own  happiness  also.  It  is  middling.  The  selfish 
love  is  the  lowest.  It  only  looks  towards  its  own 
happiness,  no  matter  whether  the  beloved  suffers 
weal  or  woe. 

Q.  Why  does  the  God-lover  renounce  every- 
thing for  Him? 

A.  The  moth,  after  seeing  the  light,  never 
returns  to  darkness;  the  ant  dies  in  the  sugar- 
heap,  but  never  retreats  therefrom;  similarly  the 
God-lover  gladly  sacrifices  his  life  for,  the  attain- 
ment of  Divine  bliss  and  cares  for  nothing  else. 


268     the    wisdom    of    the    hindus 

On  Meditation 

If  you  have  a  mind  to  live  unattached  from  the 
world,  you  should  first  practise  devotion  in  soli- 
tude for  some  time,  —  say  a  year,  or  six  months, 
or  a  month,  or  at  least  twelve  days.  During  the 
period  of  retirement  you  should  meditate  con- 
stantly upon  God  and  pray  to  Him  for  Divine 
Love.  You  should  revolve  in  your  mind  the 
thought  that  there  is  nothing  in  the  world  that 
you  may  call  your  own;  those  whom  you  think 
your  own  will  pass  away  in  no  time.  God  is  really 
your  own.  He  is  your  AII-in-AII.  How  to  obtain 
Him  should  be  your  only  concern. 

Keep  thyself  aloof  at  the  time  of  thy  devotions 
from  those  who  scoff  at  them  and  from  those  who 
ridicule  piety  and  the  pious. 

Keep  thine  own  sentiments  and  faith  to  thyself. 
Do  not  talk  about  them  abroad.  Otherwise  thou 
wilt  be  a  great  loser. 


^ 


The  Truly  Religious 

The  truly  religious  man  is  he  who  does  not 
commit  any  sin  even  when  he  is  alone,  because  i 
God  sees  him,  though  no  man  may  see  him. 
He  who  can  resist  the  temptation  of  lust  and  gold 
in  a  lonely  place  unobserved  by  any  man,"through  |j| 
the  fear  that  God  sees  him,  and  who  through  such 
fear  does  not  even  think  an  evil  thought,  is  truly 


THE     WISDOM     OF     THE     HINDUS       269 

a  religious  man.  But  he  who  practises  religion 
for  the  sake  of  show  and  through  the  fear  of  pubhc 
opinion  has  no  religion  in  him. 

That  man,  who  living  in  the  midst  of  the  temp- 
tations of  the  world  attains  perfection,  is  the  true 
hero. 

Those  who  live  in  the  world  and  try  to  find  sal- 
vation are  like  soldiers  that  fight  protected  by 
the  breastwork  of  a  fort,  while  the  ascetics  who 
renounce  the  world  in  search  of  God  are  like 
soldiers  fighting  in  the  open  field.  To  fight  from 
within  the  fort  is  more  convenient  and  safer 
than  to  fight  in  the  open  field. 

The  Divine  Mother 

Q.  Why  does  the  God-lover  find  such  ecstatic 
pleasure    in    addressing    the    Deity    as    Mother? 

A.  Because  the  child  is  more  free  with  its 
mother,  and  consequently  she  is  dearer  to  the 
child  than  any  one  else. 

A  logician  once  asked  Sri  Ramakrishna,  "What 
are  knowledge,  knower,  and  the  object  known?  " 
To  which  he  replied,  "Good  man,  I  do  not  know 
all  these  niceties  of  scholastic  learning.  I  know 
only  my  Mother  Divine,  and  that  I  am  Her  son.  " 

Pray  to  the  Divine  Mother  in  this  wise:  Give 
me,  O  Mother!  love  that  knows  no  incontinence 
and    faith    adamantine   that    cannot   be   shaken. 


270      THE     WISDOM     OF     THE     HINDUS 

Woman  and  wealth  have  drowned  the  whole 
world  in  sin.  Woman  is  disarmed  when  you  view 
her  as  the  manifestation  of  the  Divine  Mother. 

Miscellaneous  Sayings 

"To  him  who  is  perfect  in  meditation  salvation 
is  very  near,"  is  an  old  saying.  Do  you  know  when 
a  man  becomes  perfect  in  meditation?  When, 
as  soon  as  he  sits  down  to  meditate,  he  becomes 
surrounded  with  Divine  atmosphere  and  his  soul 
communes  with  God. 

He  who  at  the  time  of  contemplation  is  entirely 
unconscious  of  everything  outside  —  so  much  so 
that  he  would  not  know  if  birds  were  to  make 
nests  in  his  hair  —  has  acquired  the  perfection 
of  meditation. 

So  long  as  one  does  not  become  simple  hke 
a  child  one  does  not  get  Divine  illumination.  For- 
get all  the  worldly  knowledge  that  thou  hast  ac- 
quired and  become  as  ignorant  as  a  child,  and 
then  wilt  thou  get  the  Divine  wisdom. 

To  live  in  the  world  or  to  leave  it  depends  upon 
the  will  of  God.  Therefore  work,  leaving  every- 
thing to  Him.    What  else  can  you  do? 

As  dry  leaves  are  blown  about  here  and  there 
by  the  wind  and  have  no  choice  of  their  own  and 
make   no  exertion;    so  those  who   depend   upon 


THE     WISDOM     OF     THE     HINDUS       271 

God  move  in  harmony  with  His  will,  and  can  have 
no   will   and   put   forth    no   effort   of  their   own. 

The  vanities  of  all  others  may  gradually  die 
out,  but  the  vanity  of  a  saint  as  regards  his  saint- 
hood is  hard  indeed  to  wear  away. 

Be  as  devoid  of  vanity  as  the  castaway  leaf 
before  the   high   wind. 

Vanity  is  like  a  heap  of  rubbish  or  ashes  on  which 
the  water,  as  soon  as  it  falls,  dries  away.  Prayers 
and  contemplations  produce  no  effect  on  the  heart 
puffed  up  with  vanity. 

The  scale  that  is  heavy  bends  down,  but  the 
lighter  scale  of  the  balance  rises  up.  So  the  man 
of  merit  and  ability  is  always  humble  and  meek, 
but  the  fool  is  always  puffed  up  with  vanity. 

Lunatics,  drunkards  and  children  sometimes 
give  out  the  truth  unconsciously,  as  if  inspired 
by  heaven. 

Many  with  a  show  of  humility  say,  "I  am  like 
a  low  worm  grovelling  in  the  dust";  thus  always 
thinking  themselves  worms,  in  time  they  become 
weak  in  spirit  like  worms.  Let  not  despondency 
ever  enter  into  thy  heart;  despair  is  the  great 
enemy  of  progress  in  one's  path.  As  a  man  thinketh, 
so  he  becometh. 

The  mind  attached  to  hist  and  wealth  is  like 
the  unripe  betel-nut  attached  to  its  sheff;  so  long 


272       THE     WISDOM     OF     THE     HINDUS 

as  the  betel-nut  is  not  ripe  it  remains  fixed  to  its 
shell  by  its  juice,  but  when  the  juicy  substance 
dries  by  time,  the  nut  becomes  detached  from  its 
shell  and  is  felt  rolhng  inside  the  shell,  if  shaken. 
So  when  the  juice  of  attachment  to  gold  and  lust 
is  dried  up,  the  man  becomes  free. 


ACKNOWLEDGMENT 
BIBLIOGRAPHY  AND  SOURCES 

Ij'RATEFUL  acknowledgment  is  made  to  the  following 
publishers  and  authors  for  their  courtesy  in  permitting  the 
printing  in  this  book  of  copyrighted  matter  from  the  follow- 
ing sources: 

The  Songs  oj  Kabir.    Translated  by  Rabindranath  Tagore, 

The  Macmillan  Company,  New  York. 
Getanjale.      By    Rabindranath    Tagore,    The    MacmiDan 

Company  New  York. 
The  Sayings  oJ  Ramakrishna.     Compiled  by  Swami  Abhe- 

DANANDA,  The  Vcdanta  Society,  New  York. 
Human  Affection  and  Divine  Love.     Swami  Abhedananda, 

Vedanta  Society,  New  York. 
India  and  Her  People.    By  Swami  Abhedananda,  Vedanta 

Society,  New  York. 
How  to  Be  a  Yoga.    Swami  Abhedananda,  Vedanta  Society, 

New  York. 
The   Path    of  Devotion.      Swami    Paramananda,    Vedanta 

Centre,  Boston,  Mass. 
The  Way  oj  Peace.    Swami  Paramananda,  Vedanta  Centre, 

Boston,  Mass. 
Raja  Yoga.     Swami  Vivekananda,  Brentano's,  New  York. 
Inspired    Talks,    Swami    Vivekananda,    Vedanta    Society, 

New  York. 
The   Six    Systems  oj   Indian   Philosophy.      Max   Muller, 

Longmans  Green  &  Co.,  New  York. 
The  Oxjord  History  oj  India.    Vincent  A.  Smith,  The  Ox- 
ford University  Press,  New  York. 
The  Five  Princes.  F.  J.  Gould,  J.  M.  Dent  &  Son,  London. 

273 


274      BIBLIOGRAPHY     AND    SOURCES 

What  Love  Can  Do.  F.  J.  Gould,  J.  M.  Dent  &  Son,  London. 
The  Vedic  Hymns.     Translated  by  Max  Muller,  Oxford 

University  Press,  New  York. 
Yoga  Aphorisms  oj  Patanjali.    Translated  by  Wm.  Q.  Judge, 

Theosophical  Society. 
The   Song   Celestial.     Translated   by   Sir   Edwin   Arnold, 

Kegan  Paul,  Trench,  Triibner  &  Co.,  London. 
Indian  Poetry.     Translated  by  Sir  Edwin  Arnold,  Kegan 

Paul,  Trench,  Triibner  &  Co.,  London. 
The  Upanishads.      Translated   by   Max   Muller,    Oxford 

University  Press,  New  York. 
The  Bhagavad  Gita.     Translated  by  Charles  Johnston, 

Quarterly  Book  Co.,  New  York. 
Pata7ijalis     Yoga    Aphorisms.       Translated    by    Charles 

Johnston. 
Rahindranath  Tagore;  The  Man  and  His  Poetry.    By  Basanta 

Koomer  Roy,  Dodd,  Mead  &  Co.,  New  York. 
History    oj    Indian    Literature.      By    Albrecht    Webber, 

Kegan  Paul,  Trench,  Triibner  &  Co.,  London. 
The  History  oJ  the  Aryan  Rule  in  India.    By  E.  B.  Havell, 

Frederick  A.  Stokes  Co.,  New  York. 
India.      By  Pierre  Loti,   Frederick  A.  Stokes  Co.,  New 

York. 
India  and  Its  Faiths.    By  James  B.  Pratt,  Ph.D.,  Houghton 

Mifflin  Co.,  Boston,  Mass. 
The  System  oJ  Vedanta.     By  Paul  Deussen,  Open  Court 

Co.,  Chicago,  III. 
The  Philosophy  oJ  Ancient  India.    By  Prof.  Richard  Garbe, 

Open  Court  Co.,  Chicago,  III. 
Classical  Dictionary  oj  Hindu  Mythology  and  Religion.     By 

Prof.  J.  Dawson,  Kegan  Paul,  Trench,  Triibner  &  Co. 

London. 
The  Sacred  Books  oJ  India.    Oxford  University  Press,  New 

York. 
The  Religion  oj  the  Sikhs.    By  Dorothy  Field,  E.  P.  Dutton 

&  Co.,  New  York. 


BIBLIOGRAPHY     AND    SOURCES      275 

The  Heart   oj  India.      By  L.   D.  Barnett,  M.A.,   E.   P. 

Dutton  &  Co.,  New  York. 
Brahma-Knowledge.     By    L.    D.    Barnett,    M.A.,    E.    P. 

Dutton  &  Co.,  New  York. 
The  Ramayana  and  Maha-Bharata.    Translated  by  Romesh 

DuTT,  E.  P.  Dutton  &  Co.,  New  York. 
The  Gospel  of  Ramakrishna.     Translated  by  Swami  Abhe- 

DANANDA,  Vcdanta  Society,  New  York. 


GLOSSARY 

[^Reprinted  from  "Raja  Yoga,"  by  Swami   Vivekananda. 
Brentano's,  Publishers,  New  York.2 

A   FEW   SIMPLE   HELPS   TO   PRONUNCIATION 

d  like  a  in  far;  u  like  oo  in  too; 

a  almost  like  u  in  but;  i  like  sb  in  ship; 

e  like  a  in  name;  cb  like  cb  in  ricb; 

i  like  ee  in  see;  ai  like  i  in  fine. 

No  attempt  is  made  to  give  the  finer  distinctions  of  Sanskrit  pro- 
nunciation, as  a  thorough  knowledge  of  the  language  would  be  needed 
to  grasp   them. 

In  this  glossary  are  to  be  found  words  commonly  used  in  books 
and  pamphlets  on  Vedanta,  as  well  as  those  that  are  employed  in  this 
volume. 

Abbaya.     Fearlessness. 

Abbdva.     Bereft  of  quality. 

Abbeda.    Non-separateness;    sameness;   without  distinction. 

Abbidbyd.     Not  coveting  others'  goods,  not   thinking  vain   thoughts, 

not  brooding  over  injuries  received  from  others. 
Abbigbdta.     Impediment. 
Abbimdna.     Pride. 
Abbinivisa.     Attachment  to  life. 
Abbydsa.     Practice. 
Acbdrya.     Great  spiritual  teacher. 
Adarsa.    A  mirror  —  a  term  sometimes  used  to  denote  the  finer  power 

of  vision  developed  by  the  Yogi. 
Adhidaivika.     Supernatural. 

Adbikdri.     One  qualfied  as  a  seeker  of  wisdom. 
Aditi.    The  infinite,  the  goddess  of  the  sky. 
Aditya.     The  Sun. 
Adityas.     Twelve  planetary  spirits. 
Adbarma.     Absence  of  virtue;    unrighteousness. 
Adrogba.     Not  injuring. 

Adrogba-Vdk.     One  who  does  not  harm  others  even  by  words. 

277 


278 


GLOSSARY 


Advaita.  (A-dvaita)  Non-dualism.  The  monistic  system  of  Veddnta 
philosophy. 

Advaitin.     A  follower  of  Advaita, 

Adbydsa.  Reflection,  as  the  crystal  reflects  the  color  of  the  object  be- 
fore it.  Superimposition  of  qualities  of  one  object  over  another,  as 
of  the  snake  on  the  rope. 

Agni.    The  god  of  fire.    Later,  the  Supreme  God  of  the  Vedas. 

Abam.     "I." 

Abam-Brabmdsmi.      "  I  am  Brahman." 

Abamkdra.     Egoism.    Self-consciousness. 

Ahdra.     Gathering  in,  —  as  food  to  support  the  body  or  the  mind. 

Abimsd.     Non-injuring  in  thought,  word,  or  deed. 

Abimsaka.     One  who  practises  Abimsd. 

Ajnd.  The  sixth  lotos  of  the  Yogis,  corresponding  to  a  nerve  centre  in 
the  brain,  behind  the  eyebrows.    Divine  perception. 

Ajndta.     One  who  has  attained  divine  wisdom. 

Akdsa.     The  all-pervading  material  of  the  universe. 

Akbar.     Mogul  Emperor  of  India,  1542-1605. 

Akhanda.     Undivided. 

Akbanda  Satcbiddnanda.  "The  undivided  Existence  —  Knowledge  — 
Bliss  Absolute." 

Alarnbana.  Objective  contemplation.  The  things  which  are  supports 
to  the  mind  in  its  travel  Godwards. 

Amritatvam.     Immortahty. 

Andbata.  lit.  "unstruck  sound."  The  fourth  lotos  of  the  Yogis  in  the 
usumnd,  opposite  the  heart. 

Ananda.     Bhss. 

Ananya-Bbakti.  Worship  of  one  particular  Deity  in  preference  to  all 
others.  In  a  higher  sense,  it  is  seeing  all  Deities  as  but  so  many 
forms  of  the  One  God.     Singleness  of  love  and  worship. 

Anavasdda.  Cheerfulness,  not  becoming  dejected.  Strength,  both  men- 
tal and  physical. 

Animd.     Attenuation. 

Antahkarana.  Internal  organ.  The  mind  with  its  three  functions,  the 
cogitative  faculty,  the  determinative  faculty  and  the  egoism. 

Antarydmin.  The  name  of  Isvara,  —  meaning.  He  who  knows  every- 
thing that  is  going  on  within  (antara)  every  mind. 

Antardrdma.  The  Yogi  who  rests  in  the  final  contemplation  of  the  Su- 
preme Lord  (Isvara). 

Anubhava.     Reahzation. 

Anuddbarsa.     Absence  of  excessive  merriment. 

Anumdna.     Inference. 

Anurakti.  The  attachment  that  comes  after  the  knowledge  of  the  nature 
of  God. 


GLOSSARY  279 

Anurdga.     Great  attachment  to  Isvara. 

Anuvdda.     A  statement  referring  to  something  already  known. 

Apaksbiyate.     To  decay. 

Apdnd.    One  of  the  five  manifestations  of  prdna.    The  nerve  current  in 

the  body  which  governs  the  organs  of  excretion. 
Aparapratyaksba.     Super-sensuous  perception. 
Apardvidyd.     Lower  knowledge;   knowledge  of  externals. 
Aparigraba.     Non-receiving  of  gifts;   not  indulging  in  luxuries. 
Apas.     One  of  the  elements;   water;   liquid. 
Aprdtikulya.     State  of  sublime  resignation. 
Apta.     One  who  has  attained  to  realization  of  God;    one  who  is  self- 

illumined. 
Aptavdkyam.     Words  of  an  Apta. 
Apura.     Merit. 
Aranyakas.     The  ancient  Rishis,  dwellers  in  the  forest,  also  a  name 

given  to  the  books  composed  by  them. 
Aristba.    Portents  or  signs  by  which  a  Yogt  can  foretell  the  exact  time 

of  his  death. 
Arjavam.     Straightforwardness. 
Arjuna.    The  hero  of  the  Bbagavad  Gitd,  to  whom  Krishna  (in  the  form 

of  a  charioteer)  taught  the  great  truths  of  the  Veddnta  philosophy. 
Artba.     Meaning. 
Artbavattva.     Fruition. 
Arupa.     (A-rupa)  Without  form. 
Arydvarta.    The  land  of  the  Aryans,    The  name  applied  by  the  Hindus 

to  Northern  India. 
Asamprajndta,     The  highest  super-conscious  state. 
Asana.     Position  of  the  body  during  meditation. 

Asat.    Non-being  or  existence.    Opposite  of  Sat.    Applied  to  the  chang- 
ing existence  of  the  universe. 
Asmitd.     Non-discrimination. 
Asoka.     A  noted  Buddhist  King,  259-222  B.C. 
Asrama.     Hermitage. 
Asvdda.    lit.  "taste,"  —  applied  to  the  finer  faculty  of  taste  developed 

by  the  Yogi. 
Asteyam.     Non-stealing. 
Asti.     To  be,  or  exist. 

Atbarva  Veda.     That  portion  of  the  Veda  which  treats  of  psychic  powers. 
Atbdto  Brahma-jijndsd.    "Then  therefore,  the  enquiry  into  Brabman." 

[^Veddnta  Sutra,   i-i-L^ 
Atikrdnta-Chavaniya.    The  stage  of  meditation  which  ends  with  what 

is  called  "Cloud  (or  Showerer)  of  Virtue"  Samddbi. 
Atitbi.    A  guest, 
Atman,    The  Eternal  Self. 


28o  GLOSSARY 

Avar  ana.     Coverings  (of  the  mind). 

Avatdra.     A  divine  Incarnation. 

Avidyd.     Ignorance. 

Avritti-rasakrit-upadesdt.  "  Repetition  (of  the  mental  functions  of  know- 
ing, meditating,  etc.,  is  required)  on  account  of  the  text  giving  in- 
structions more  than  once."   \_Veddnta  Sutra,  i-i-IV.] 

Avyaktam.  Indiscrete;  undifferentiated.  Stage  of  nature,  when  there 
is  no  manifestation. 

Bdbya-Bbakti.  External  devotion  (as  worship  through  rites,  symbols, 
ceremonials,  etc.,  of  God). 

Bandha.     Bondage. 

Banyan-Tree.  {Ficus  Indica)  Indian  fig  tree;  the  branches  drop  roots 
to  the  ground,  which  grow  and  form  new  trunks. 

Bhagavad-Gitd.  "The  Holy  Song."  A  gem  of  Indian  literature  contain- 
ing the  essence  of  the  Veddnta  philosophy. 

Bba$avdn.    lit.  "Possessor  of  all  powers."    A  title  meaning  Great  Lord. 

Bbagavdn-Rdmakrisbna.  A  great  Hindu  prophet  and  teacher  of  the 
nineteenth  century,  1835-1886.  [See  "Life  and  Sayings  of  Sri 
Rdmakrisbna"  by  F.  Max  Miiller.  London,  1898.  Longmans, 
Green  &  Co.,  and  Charles  Scribner's  Sons.    New  York.] 

Bbdgavata-Purdna.     One  of  the  principal  Purdnas. 

Bbakta.     A  great  lover  of  God. 

Bbakti.     Intense  love  for  God. 

Bbakti-Yoga.     Union  with  the  Divine  through  devotion. 

Bbarata.  A  great  Yogi  who  suffered  much  from  his  excessive  attach- 
ment to  a  deer  which  he  brought  up  as  a  pet. 

Bbdsbya.     A  commentary. 

Bbautika.     Pertaining  to  the  Bbutas,  or  elements. 

Bbdvand.     Pondering;    meditation. 

Bbeda.     Separateness. 

Bbiksbu.  A  religious  mendicant,  a  term  now  usually  applied  to  the 
Buddhist  monks. 

Bboga.     Enjoyment  of  sense  objects. 

Bboja.     The  annotator  of  the  Yoga  Aphorisms. 

Bbutas.     Gross  elements. 

Bodba.     Intelligence. 

Brabmd.     The  Creator  of  the  universe. 

Brabmacbarya.     Chastity  in  thought,  word  and  deed. 

Brabmacbdrin.  One  who  has  devoted  himself  to  continence  and  the  pur- 
suit of  spiritual  wisdom. 

Brabmaloka.     The  world  of  Brabmd,  the  highest  heaven. 

Brabman.     The  One  Existence,  the  Absolute. 

Brdbmana.     A  "twice-born  man,"  a  Brahmin. 


GLOSSARY  281 

Brdbmanas.  Those  portions  of  the  Vedas  which  state  the  rules  for  the 
employment  of  the  hymns  at  the  various  ceremonials.  Each  of  the 
four  Vedas  has  its  own  Brdbmana. 

Brabma-Sutra-Bodsbya.     Commentary  on  the  aphorisms  of  Veddnta. 

Brabmavddin.  Teacher  of  Brabman,  one  who  speaks  or  teaches  of  Brab- 
man  or  Absolute  Being. 

Brabmavidyd.  Knowledge  of  Brabman,  the  supreme  wisdom  that  leads 
to  Mukti. 

Brabmayoga.  The  Yoga  which  leads  to  the  realization  of  the  Brabman 
(Chap.  VIII  of  the  Bbag    ad  Gitd  is  called  by  that  name). 

Brabmin.  An  Anglicized  form  of  Brdbmana,  a  member  of  the  Brdb- 
mana caste. 

Buddba.  lit.  "the  Enlightened,"  the  name  given  to  one  of  the  greatest 
Incarnations  recognized  by  the  Hindus,  born  sixth  century  B.C. 

Buddbi.     The  determinative  faculty. 

Cbaitanya.    Pure  intelligence.    Name  of  a  great  Hindu  sage  (born  1485) 

who  is  regarded  as  a  Divine  Incarnation. 
Cbdndogya  Upanisbad.    One  of  the  oldest  Upanisbads  of  the  Sdma-Veda. 
Cbdrvdka.     A  materialist. 
Cbiddkdsd.    The  space  of  knowledge,  where  the  Soul  shines  in  its  own 

nature. 
Cbitla.     "Mind-stuff."     (The  fine  material  out  of  which  the  mind  has 

been  manufactured.) 
Cbiltdkd^d.     The  mental  space. 

Daksbind.  Offering  made  to  a  priest,  or  teacher,  at  religious  cere- 
monies. 

Dama.     Control  of  the  organs. 

Ddna.     Charity. 

Ddsya.     "Servantship";  the  state  of  being  a  devoted  servant  of  God. 

Dayd.  Mercy,  compassion,  doing  good  to  others  without  hope  of  re- 
turn. 

Deba.     Matter,  gross  body. 

Devadatta.     "God-given." 

Devas.  The  "shining  ones,"  semi-divine  beings  representing  states 
attained  by  workers  of  good. 

Devaloka.     Abode  of  the  gods. 

Devaydna.  The  path  which  leads  to  the  sphere  of  the  gods,  or  the  differ- 
ent heavens. 

Devi-Bbdgavata.  One  of  the  Purdnas,  which  describes  the  deeds  of  the 
Divine  Mother. 

Dbdrand.  Holding  the  mind  to  one  thought  for  twelve  seconds.  Con- 
centration. 


282  GLOSSARY 

Dbarma.     Virtue.     Religious  duty. 

Dbarma-megba.     "Cloud  of  virtue"  (applied   to  a  kind  of  Samddbi). 

Dbydna.     Meditation. 

Dhydnamdrga.     The  way  to  knowledge  through  meditation. 

Dvandas.    Dualities  in  nature,  as  heat  and  cold,  pleasure  and  pain,  etc., 

etc. 
Dvesba.     Aversion. 
Dydva-Pritbivi.     Heaven  (and)  Earth. 

Ekdgra.     Concentrated  state  of  the  mind. 

Ekam.     One. 

Eka-Nistbd.     Intense  devotion  to  one  chosen  ideal. 

Ekdnta-Bbakd.     Singleness  of  love  and  devotion  to  God. 

Ekdtma-Vddam.     Monism.     The  theory,  according  to  which  there  is 

only  one  intelligent  Entity.     Pure  idealism. 
Ekdyana.    The  one  stay  or  support  of  all  things,  —  hence  the  Lord. 

Ganapati.     One  of  the  Hindu  deities. 

Cane^a.  A  woman  sage  mentioned  in  the  Upanisbads.  She  prac- 
tised   Yoga   and   attained   to   the   highest   super-conscious    state. 

Gdrgi.  God  of  wisdom  and  "remover  of  obstacles."  He  is  always  in- 
voked  at   the   commencement   of  every   important   undertaking. 

Gauni.     Preparatory  stage  of  Bbakti-Yoga. 

Gdyatri.     A  certain  most  holy  verse  of  the  Vedas. 

Gbata.     A  jar. 

Gopis.     Shepherdesses,  worshippers  of  Krisbna. 

Grabana.     Sense-perception. 

Gribastba.     A  householder,  head  of  a  family. 

Gunas,     Qualities,  attributes. 

Guru.  lit.  "the  dispeller  of  darkness."  A  religious  teacher  who  re- 
moves the  ignorance  of  the  pupil.  The  real  guru  is  a  transmitter 
of  the  spiritual  impulse  that  quickens  the  spirit  and  awakens  a 
genuine  thirst  for  religion. 

Hamsa.     The  Jiva,  or  individual  soul. 

Hanumdn.     The  great  Bbakta  hero  of  the  Rdmdyana. 

Hari.  lit.  "One  who  steals  the  hearts  and  reason  of  all  by  His  beauty," 
hence  the  Lord,  a  name  of  God. 

Hatha  Yoga.  The  science  of  controlling  body  and  mind,  but  with  no 
spiritual  end  in  view,  bodily  perfection  being  the  only  aim. 

Hatba-Yogt  (or  Yogin).     One  who  practices  " Hatba-Yoga." 

Hiranyagarbba.  lit.  "golden  wombed."  Applied  to  Brabmd,  the  Crea- 
tor, as  producing  the  universe  out  of  Himself. 

Hum.  A  mystic  word  used  in  meditation  as  symbolic  of  the  highest 
Bliss. 


GLOSSARY  283 

Ida.    The  nerve  current  on  the  left  side  of  the  spinal  cord;    the  left 

nostril. 
Indra.     Ruler  of  the  gods. 
Indriydni.     Sense  organs. 
Indriyas.     The  internal  organs  of  perception. 
IMna.     One  of  the  devas. 
Isbtam.    Chosen  ideal  (from  "isb,"  to  wish).    That  aspect  of  God  which 

appeals  to  one  most. 
Isbta  Nistbd.     Devotion  to  one  ideal. 
Isbtdpurta.    The  works  which  bring  as  reward  the  enjoyments  of  the 

heavens. 
Uvara.    The  Supreme  Ruler;    the  highest  possible  conception  through 

reason,  of  the  Absolute,  which  is  beyond  all  thought. 
Hvarapranidbdna.     Meditation  on  Hvara. 
livara  Pranidbdnddvd.     A  Sutra  of  Patanjali  —  entitled  "  By  worship 

of  the  Supreme  Lord." 

Jada.     Inanimate. 

Jdgrat.     Waking  state. 

Jdti.     Species. 

Jdyate.    To  be  born. 

Jiva.  The  individual  soul.  The  one  Self  as  appearing  to  be  separated 
into  different  entities;  corresponding  to  the  ordinary  use  of  the 
word  "soul." 

Jivatman.     The  Atman  manifesting  as  the  Jiva. 

Jivan  Mukta.  lit.  "Living  Freedom."  One  who  has  attained  liber- 
ation (Mukti)  even  while  in  the  body. 

Jndna.     Pure  intelligence.     Knowledge. 

Jndna-cbaksu.  One  whose  vision  has  been  purified  by  the  realization 
of  the  Divine. 

Jndnakdnda.     The   knowledge   portion   or   philosophy   of  the    Vedas. 

Jndna-yajna.  "Wisdom-Sacrifice."  Perfect  unselfishness,  purity  and 
goodness,   which   lead   to   Jndna,   or   supreme  wisdom    (Moksba). 

Jndni  [or  Jndnin'].  One  who  seeks  liberation  through  pure  reason  or 
philosophy. 

Kaivalya.     Isolation.    Oneness  with  Absolute  Being. 

Kdla.     Time. 

Kalpa.     A  cycle  (in  evolution). 

Kalydna.     Blessings. 

Kama.     Desire. 

Kapila.     Author  of  the  Sdnkhya  philosophy,  and  the  father   of   the 

Hindu  Evolutionists. 
Kapilavastu.     Birthplace  of  Gautama  the  Buddba. 


284  GLOSSARY 

Kdrikd.     A  running  commentary. 

Karma.  Work  or  action,  also  effects  of  actions;  the  law  of  cause  and 
effect  in  tlie  moral  world. 

Karmakdnda.     The  ritualistic  portion  of  the  Vedas. 

Karmendriyas.     Organs  of  action. 

Karma-Yoga.  Union  with  the  Divine  through  the  unselfish  perform- 
ance of  duty. 

Kbanda.     Differentiated,  or  divided;    division. 

Klesa.     Troubles. 

Krishna.  An  Incarnation  of  God  who  appeared  in  India  about  1400  B.C. 
Most  of  his  teachings  are  embodied  in  the  Bbagavad-Gitd. 

Kriyd.     Action,  ritual,  ceremonial. 

Kriyamdna.     The  Karma  we  are  making  at  present. 

Kriyd-Yoga.  Prehminary  Yoga,  the  performance  of  such  acts  as  lead 
the  mind  higher  and  higher. 

Ksbana.     Moments. 

Ksbatriya.    Member  of  the  warrior  (or  second)  caste  of  ancient  India. 

Ksbetra.  lit.  "the  perishable,"  also  "a  field."  AppHed  to  the  human 
body  (as  the  field  of  action). 

Ksbetrajna.     The  knower  of  Ksbetra.     {Gitd,  Chap.  XII.)      The  soul. 

Kumbbaka.     Retention  of  the   breath  in  the  practice  of  prdndydma. 

Kundalini.  lit.  "the  coiled-up."  The  residual  energy,  located  ac- 
cording to  the  Yogis,  at  the  base  of  the  spine,  and  which  in  ordinary 
men  produces  dreams,  imagination,  psychical  perceptions,  etc.,  and 
which,  when  fully  aroused  and  purified,  leads  to  the  direct  percep- 
tion of  God. 

Kunti.  The  mother  of  the  five  Pdndavas,  the  heroes  who  opposed  the 
Kauravas,  at  the  battle  of  Kuruksbetra,  the  account  of  which  forms 
the  principal  theme  of  the  Mahdbbdrata,  the  Indian  epic. 

Kurma.     The  name  of  a  nerve  upon  which  the  Yogis  meditate. 

Kurma-Purdna.     One  of  the  eighteen  principal  Purdnas. 

Kusa.     A  kind  of  Indian  grass  used  in  religious  rites. 

Madbubbumiba.  The  second  stage  of  the  Yogi  when  he  gets  beyond  the 
argumentative  condition. 

Madbumati.  lit.  "honeyed."  The  state  when  knowledge  gives  satis- 
faction as  honey  does. 

Matburd.  Sweet.  That  form  of  Bbakti  in  which  the  relation  of  the  de- 
votee towards  God  is  like  that  of  a  loving  wife  to  her  husband. 

Madvdcbdrya.  Commentator  of  the  duahstic  school  of  the  Veddnta 
philosophy. 

Mabdkdsa.    lit.     "Great  space"  (applied  to  ordinary  space). 

Mabdpurusba.     Great  Soul.     (Incarnation.) 

Mahat.     lit.    "The  great  one."    Cosmic  intelhgence. 


GLOSSARY  285 

Mahattattva.  Great  principle.  The  ocean  of  intelligence  evolved  first 
from  indiscrete  nature,  according  to  Sdnkbya  piiilosopliy. 

Mabdyoga.     Seeing  the  Self  as  one  with  God. 

Maitriya.     lit.     "Full  of  compassion."     The  name  of. a  Hindu  sage. 

Manas.     The  deliberative  faculty  of  the  mind. 

Manipura.  lit.  "Filled  with  jewels."  The  third  lotos  of  the  Yogis, 
opposite  the  navel  (in  the  Susumnd). 

Mantra.  Any  prayer,  holy  verse,  sacred  or  mystic  word  recited  or  con- 
templated during  worship. 

Mantra-drasbtd.  "Seer  of  thought."  One  possessed  of  super-sensuous 
knowledge. 

Mdtrds.     Seconds. 

Matba.     Monastery. 

Matburd  [Now  known  as  "Muttra"^.     Birthplace  of  Krishna. 

Mdyd.  Mistaking  the  unreal  and  phenomenal  for  the  real  and  eternal. 
Commonly  translated  illusion  (lit.  "which  baffles  all  measure- 
ment "). 

Mimdiisd.  lit.  "Solution  of  a  problem."  One  of  the  six  schools  of  In- 
dian philosophy. 

Moksba.     Freedom,  liberation  (Mukti). 

Moksba-dharma.     The  virtues   which   lead   to   liberation  of  the  soul. 

Mrityu.     Death.     Another  name  for  Yama. 

Mukti.     Emancipation  from  rebirth. 

Muldddra.     The  basic  lotos  of  the  Y'ogis. 

Mumuksutvam.     Desire  for  liberation. 

Mundaka-Upanisbad.     One  of  the  twelve  principal  Upanisbads. 

Muni.     A  (religious)  sage. 

Ndda.     Sound,  finer  than  is  heard  by  our  ears. 

Ndda-Brabma.  The  "  sound-Brabman."  The  Om,  that  undifferen- 
tiated Word,  which  has  produced  all  manifestation. 

Nddi.  A  tube  along  which  something  flows  —  as  the  blood  currents,  or 
nervous  energies. 

Nddi-suddbi.  lit.  "purification  of  the  channel  through  which  the  nerve 
currents  flow."    One  of  the  elementary  breathing  exercises. 

Naisthika.  One  possessed  of  a  singleness  of  devotion  towards  a  high 
ideal  of  life. 

Namab.     Salutation. 

Ndma-rupa.     Name  and  form. 

Ndmasakti.     The  power  of  the  name  of  God. 

Ndrada.  The  great  "god-intoxicated"  sage  of  ancient  India,  who  is 
reputed  to  have  possessed  all  the  "powers"  described  in  Yoga  phi- 
losophy. 

Ndrada-Sutra.     The  Aphorisms  of  Ndrada  on  Bbakti. 


286  GLOSSARY 

Ndrdyana.     "Mover  on  the  waters,"  a  title  of  Visbnu. 

Natardja.  lit.  "Lord  of  the  stage,"  sometimes  used  for  God  as  the 
Lord  of  this  vast  stage,  the  universe. 

"Neti.  Ned."     "Not  this,  not  this." 

Nimitta.     Operative  cause. 

Nirdlambana.  lit.  "supportless,"  a  very  high  stage  of  meditation, 
according  to  Yoga  philosophy. 

Nirbija.  lit.  "Without  seed."  The  highest  form  oi  Samddhi  or  super- 
conscious  state  of  the  mind  according  to  Yoga  philosophy. 

Nirguna.     Without  attributes  or  qualities. 

Nisbkdmakarma.  Unselfish  action.  To  do  good  acts  without  caring  for 
the  results. 

Nitya.     Permanent,  eternal. 

Nirukta.     Science  dealing  with  etymology  and  the  meaning  of  words. 

Nirvana.     Freedom;   extinction  or  "blowing  out"  of  delusions, 

Nirvicbdra.     Without  discrimination. 

Nirvikalpa.     Changeless. 

Nirvitarka.     Without  question  or  reasoning. 

Nivritd.     "Revolving  away  from." 

Nishtbd.     Singleness  of  attachment. 

Niyama.  The  virtues  of  cleanliness,  contentment,  mortification,  study 
and  self-surrender. 

Nydya.    The  school  of  Indian  logic.    The  science  of  logical  philosophy. 

Ojas.    lit.     "The  illuminating  or  bright."    The  highest  form  of  energy 

attained  by  a  constant  practice  of  continence  and  purity. 
Om  or  Omkdra.    The  most  holy  word  of  the  Vedas.    A  symbclic  word 

meaning  the  Supreme  Being,  the  Ocean  of  Knowledge  and  Bliss 

Absolute. 
Om  tat  sat.    lit.    "Om  That  Existence."    That  Ocean  of  Knowledge  and 

Bliss  Absolute,  the  only  Reality. 

Pada.     Foot. 

Pdda.     Chapter. 

Para.     Supreme. 

Pard-Bbakti.     Supreme  devotion. 

Paramabamsa.     Supreme  soul. 

Pardvidyd.     Highest  knowledge. 

Parinamate.     To  ripen. 

Parjanya.     God  of  rain,  and  of  the  clouds. 

PatanjaU.     Founder  of  the  Yoga  School  of  Philosophy. 

Pingald.  The  nerve-current  on  the  right  side  of  the  spinal  cord;  also 
the  right  nostril. 

Pingald.  A  courtesan  who  abandoned  her  vicious  life  and  became  re- 
markable for  her  piety  and  virtue. 


GLOSSARY  287 

Pitris.     Forefathers,  ancestors. 

Pradhdma.  lit.  "The  chief."  The  principal  element;  a  name  used  for 
nature  in  Sdnkya  philosophy. 

Prajnd.  Highest  knowledge  which  leads  to  the  realization  of  the 
Deity. 

Prajndjyoti.  One  who  has  been  illumined  with  knowledge  transcend- 
ing the  senses. 

Prakriti.     Nature. 

Prakritilayas.  Souls  that  have  got  all  the  powers  that  nature  has  by 
becoming  one  with  nature. 

Prabldda.     The  chief  of  Bbaktas.     [Devotees.] 

Pramdna.     Means  of  proof. 

Prameya.     Correct  cognition. 

Prdna.     The  sum  total  of  the  cosmic  energy,  the  vital  forces  of  the  body. 

Prdndydma.     Controlling  the  prdna. 

Pranidbdna.     Unceasing  devotion. 

Prdrabdba.  The  works  or  Karma  whose  fruits  we  have  begun  to  reap 
in  this  life. 

Prasankbydna.     Abstract  contemplation. 

Pratbamakalpika.     Argumentative  condition  of  the  conscious  Yogi. 

Pratibbd.     Divine  illumination. 

Pratika.  lit.  "Going  towards."  A  finite  symbol  standing  for  the  in- 
finite Brabman. 

Pratimd.    The  use  of  images  as  symbols. 

Prativisbaya.  That  which  is  applied  to  the  different  objects,  t.  e.,  the 
organs  of  sense. 

Pratydbdra.     Making  the  mind  introsp>ective. 

Pratyagdtman.     The  internal  self;  the  self-luminous. 

Pratyaksbam.     Direct  perception. 

Pravritti.     "  Revolving  towards." 

Priti.     Pleasure  in  God. 

Pritbivi.     One  of  the  elements;   earth;   solids. 

Puraka.     Inhalation. 

Purdnas.     Writings  containing  the  Hindu  mythology. 

Puruia.     The  Soul. 

Purva-paksba.     The  prima  facie  view. 

(^uran.     The  Mahommedan  Scriptures. 

Rdga.     Attachment  to  those  things  that  please  the  senses. 
Rdgdnugd.     The  highest  form  of  love  and  attachment  to  the  Lord. 
Rdja.     lit.     "To  shine."     Royal. 
Raja  Ham.sa.     Swan. 

Rajas.  Activity.  One  of  the  three  principles  which  form  the  essence 
of  nature. 


288  GLOSSARY 

Raja  Yoga.  lit.  "  Royal  Yoga."  The  science  of  conquering  the  internal 
nature,  for  the  purpose  of  realizing  the  Divinity  within. 

Rdksbasa.     A  demon. 

Rdmdnuja.  A  noted  commentator  of  the  VisbUtadvaita  School  of  Phi- 
losophy (qualified  monistic). 

Rama.  An  Incarnation  of  God,  and  hero  of  the  celebrated  epic  —  the 
Rdmdyana. 

Rdmdyana.     A  celebrated  Indian  epic  poem  written  by  Valmiki,  a  sage. 

Rang.     A  symbolic  word  for  the  highest  wisdom. 

Rasdyanas.     The  alchemists  of  ancient  India. 

Recbaka.     Exhalation. 

Rig-Veda.     Oldest  portion  of  the  Vedas,  composed  of  hymns. 

Rishi.  lit.  "Seer  of  mantras"  (thoughts).  One  possessed  of  super- 
sensuous  knowledge. 

Ritambbardprajna.     One  whose  knowledge  is  truth-supporting. 

Rudra.     A  name  of  a  Vedic  god. 

Sabda.     Sound. 

Sabdabrabma.     The  creative  word  corresponding  to  the  Logos. 

Sabda.  Nisbtbam  Jagat.     "Through  sound  the  world  stands." 

Sabija  Yoga.     "Seeded"  meditation  (that  is,  where  all  seeds  of  future 

Karma  are  not  yet  destroyed). 
Saguna.     With  qualities. 

Saguna-Brabma.     The  qualified  or  lower  Brahman. 
Saguna-vidyd.     Qualified  knowledge. 
Sabasrdra.    The  "  thousand-petalled  lotos,"  a  figurative  expression  of  the 

Yogis  describing  the  brain. 
Sakbya.     Friendship. 
Sakti.     Power. 

Sdlokya.     Dwelling  in  the  presence  of  God. 
Sama.     Not  allowing  the .  mind  to  externalize. 
Sdma-  Veda.    The  hymn  portion  of  the  Veda,  or  that  portion  which  was 

sung  during  the  ceremonies. 
Samddbi.     Super-consciousness. 
Samddbdna.     Constant  pratice. 

Samdna.     The  nerve  current  that  controls  the  function  of  digestion. 
Sdmdnyatadrisbta.     Inference  based  on  superficial  reasoning. 
Samdpatti.    lit.    "Treasures."    Used  in  Yoga  philosophy  to  indicate  the 

different  stages  of  meditation. 
Samarasa.     Equality. 
Samasti.     The  universal. 
Sdmipya,     Closeness  to  God. 
Samprajndta.     The    first    stage    of  super-consciousness  which   comes 

through  deep  meditation. 


GLOSSARY  289 

Samsdra.     Endless  cycle  of  manifestation. 

Samskdras.     Impressions  in  the  mind-stuff  that  produces  habits. 

Samyama.    lit.     "Control."     In  the  Yoga  philosophy  it  is  technically 

used  for  that  perfect  control  of  the  powers  of  the. mind,  by  which 

the  Yogi  can  know  anything  in  the  universe. 
Sdnandam.    The  "blissful  Samddbi."    The  third  step  of  the  sampraj- 

ndta  samddbi.    The  object  of  meditation  in  this  state  is  the  "think- 
ing organ"  bereft  of  activity  and  dullness.   (Rajas  and  Tamas.) 
Sancbita.  The  stored  up,  past  Karma,  whose  fruits  we  are  not  reaping 

now,  but  which  we  shall  have  to  reap  in  the  future. 
Sdndilya.    Writer  of  the  Aphorisms  of  Divine  Love  {Bbakti)  from  the 

Advaita  point  of  view. 
Sankardcbdrya.     The  great  exponent  and  commentator  of  the  non- 

dualistic  school  of  Vedanta.    He  is  supposed  to  have  lived  in  India 

about  the  eighth  century  a.d. 
Sdnkhya.    lit.     "That  which  reveals  truth  perfectly."    The  name  of  a 

famous  system  of  Indian  philosophy,  founded  by  the  great  sage 

Kapila. 
Sankocba.     Shrinking,  contraction  or  non-manifestation. 
Sannydsa.    Complete  renunciation  of  all  worldly  position,  property  and 

name. 
Sannydsin.    One  who  makes  Sannydsa,  and  lives  a  life  of  self-sacrifice, 

devoting  himself  entirely  to  religion. 
Sdnta.     Peaceful  or  gentle  love. 
Sdnta-Bbakta.    A  devotee  who  has  attained  to  peace  through  the  path 

of  Divine  love. 
Sdntib.     Peace. 
Santosa.     Contentment. 
Sdrupya.     Growing  like  God. 

Sdstra.      Books    accepted    as    Divine    authority.      Sacred    Scriptures. 
Sat.     Existence-Absolute. 

Satcbiddnanda.     "  Existence  —  Knowledge  —  Bliss  Absolute." 
Sattva.    Illumination  material.    One  of  the  three  principles  which  form 

the  essence  of  nature. 
Sattva-pursbdnyatdkhydti.    The  perception  of  the  Self  as  different  from 

the  principles  of  nature. 
Sdttvika.    Having  the  Sattva  quality  highly  developed,  hence  one  who 

is  pure  and  holy. 
Satyam.     Truthfulness. 
Saucbam.     Cleanliness. 

Savicbdra.     With  discrimination.     (A  mode  of  meditation.) 
Savitarka.     Meditation  with  reasoning  or  question. 
Sdyujya.     Unity  with  Brahman. 
Sdksbi.     Witness. 


290  GLOSSARY 

Siddha-Guru.     A  teacher  who  has  attained  Mukti. 

Siddbdnta.     Decisive  knowledge. 

Siddhas.  Semi-divine  beings,  or  Yogis,  who  have  attained  supernatural 
powers. 

^iddhis.  The  supernatural  powers  which  come  through  the  practice  of 
Yoga. 

Sikshd.    The  science  dealing  with  pronunciation  and  accents. 

Sisbya.     A  student  or  disciple  of  a  Guru. 

Siva.  The  "Destroyer"  of  the  Hindu  trinity.  Sometimes  regarded  in 
the  Hindu  mythology  as  the  One  God. 

Sivobain.     "/  am  Siva"  (or  eternal  bliss). 

Sloka.     Verse. 

Smriti.  (i)  Memory.  (2)  Any  authoritative  religious  book,  except  the 
Vedas. 

Soham.     "I  am  He." 

Soma.  A  certain  plant,  the  juice  of  which  was  used  in  the  ancient 
sacrifices. 

Spbota.  The  eternal,  essential  material  of  all  ideas  or  names,  which 
makes  words  possible,  yet  is  not  any  definite  word  in  a  fully  formed 
state.  The  inexpressible  Manifestor  behind  all  the  expressed,  sensi- 
ble universe.  The  power  through  which  the  Lord  creates  the  uni- 
verse.    Its  symbol  is  the  eternal  Om.. 

Srdddbd.     Strong  faith  in  religion. 

Sravana.  (i)  Hearing,  the  ears.  (2)  The  finer  power  of  hearing  de- 
veloped by  the  Yogi. 

Sri.     Holy  or  blessed. 

Sri  Bhdsbya.  Name  of  the  qualified  non-dualistic  commentary  of 
Veddnta  by  Rdmdnuja. 

Srotiyas.  lit.  "High  born,"  or  born  of  a  noble  family.  The  Hindu 
students  who  know  the  Vedas  by  heart. 

Sruti.  The  Vedas,  so  called  because  transmitted  orally  from  father  to 
son  in  ancient  times.  The  Vedas.  are  regarded  by  all  orthodox 
Hindus  as  Divine  revelation  and  as  the  supreme  authority  in  re- 
ligious matters. 

Stbiti.     Stability. 

Stbula  Sarira.     Gross  body, 

Suksbma  Sarira  [sometimes  called  "Linga  Sarira"2-  Fine  or  subtle 
body. 

Sunya  Vdda.     Doctrine  of  the  void;    nihilism. 

Susbupti.     Deep,  dreamless  sleep. 

Sushumnd.  The  name  given  by  the  Yogis  to  the  hollow  canal  which 
runs  through  the  centre  of  the  spinal  cord. 

Siitra.     lit.     "Thread."     Usually  means  aphorism. 

Svddbistbdna.  lit.     "Abode  of  Self."     Second  lotos  of  the  Yogis,  be- 
tween base  of  spine  and  the  navel. 


GLOSSARY  291 

Svddbydya.     Study. 

Svdbd!    "May  it  be  perpetuated,"  or  "So  be  it."    An  expression  used 

in  making  oblation. 
Svapna.     The  dream  state. 

Svapnesvara.     Commentator  of  the  Aphorisms  of  Sdndilya. 
Svarupa.     Natural  form. 

Svasti.     A  blessing,  meaning  "Good  be  unto  you." 
Svdti.     Name  of  a  star. 
Svarga.     Heaven. 

Svdmi.     A  title  meaning  "master,"  or  "spiritual  teacher." 
Svetasvatard-Upanishad.     One  of  the  chief  Upanisbads  of  the   Yajur- 

Veda. 

Tadiyatd.  lit.  "His-ness."  The  state  when  a  man  has  forgotten  him- 
self altogether,  in  his  love  for  the  Lord,  and  does  not  feci  that  any- 
thing belongs  to  him  personally. 

Tamas.     "Darkness,"     inertia. 

Tanmdtras.     Fine   materials. 

Tantras.    Books  held  to  be  sacred  by  a  certain  sect  in  India. 

Tantrikas.     Followers  of  the  Tantras. 

Tapas.     Controlling  the  body  by  fasting  or  other  means.     Austerity. 

Tdraka.     Saviour. 

Tarka.     Question  or  reasoning. 

"Tat  tvam  asi."     "That  thou  art." 

Tattvas.     Categories,  principles,  truths. 

Tejas.     One  of  the  elements;    fire;    heat. 

Titiksbd.     Ideal  forbearance.     "All-sufTeringness." 

Trisbnd.     Thirst,  desire. 

Tulsidds.  A  great  sage  and  poet  who  popularised  the  famous  epic,  the 
Rdmdyana,  by  translating  it  from  Sanskrit  into  Hindustani  dialect. 

Turiya.     The  fourth,  or  highest  state  of  consciousness. 

Tydga.     Renunciation. 

Uddna.     Nerve  current  governing  the  organs  of  speech,  etc. 

Uddbdrsa.     Excessive  merriment. 

Udgitba.     lit.     "That   which   is  chanted   aloud,"   hence  the   Pranava 

or  Om. 
Udgdtba.     Awakening  the  Kundalini. 
Updddna.     The  material  cause  of  the  world. 
Upddbi.     Limiting  adjunct. 
Uparati.    Not  thinking  of  things  of  the  senses;    discontinuing  external 

religious  observances. 
Updyapratyaya.     A  state  of  abstract  meditation. 
Uttara-Gitd.    The  name  of  a  book  supposed  to  be  related  by  Sri  Krishna 

for  the  further  instruction  of  Arjuna. 


292  GLOSSARY 

Uttara  Mimdnsd.  Another  name  for  the  Veddnta  philosophy,  written 
originally  in  the  form  of  aphorisms  by  Vydsa. 

Vacb  or  Vdk.     lit.    "Speech."    The  Word,  the  Logos. 

Vdda.     Argumentative  knowledge. 

Vairdgyam.  Non-attachment  to  the  attractions  of  the  senses.  Re- 
nunciation. 

Vai^esbika.  A  branch  of  the  Nydya  school  of  philosophy;  the  Atomic 
school. 

Vaisbnavas.  The  followers  or  worshippers  of  Visbnu,  who  form  one  of 
the  principal  Hindu  religious  sects. 

Vdmadeva.  A  great  Risbi  who  possessed  the  highest  spiritual  enlight- 
enment from  the  time  of  his  birth. 

Vdnaprastba.  The  forest  life.  Third  of  the  four  stages  into  which  the 
life  of  a  man  was  divided  in  ancient  India. 

Vardba-Purdna.     One  of  the  eighteen  principal  Puranas. 

Vardbate.     To  grow. 

Vdrtikam.     A  concise  explanatory  note. 

Varuna.     The  old  Vedic  god  of  the  sky. 

Vdsand.  A  habit  or  tendency  arising  from  an  impression  remaining  un- 
consciously in  the  mind  from  past  Karma. 

Vdsudeva.     Manifestation  of  the  highest  Being. 

Vdtsalya.     The  affection  of  parents  for  children. 

Vdyu.     lit.     "The  vibrating."     The  air. 

Vedand.     The  fine  power  of  feeling  developed  by  the  Yogi. 

Vedas.  The  Hindus  Scriptures,  consisting  of  the  Rig-Veda,  the  Yajur- 
Veda,  the  Sama-Veda,  the  Artbarva-Veda;  also  the  Brabamanas  and 
the  Upanisbads;  comprising  the  hymns,  rituals  and  philosophy  of 
the  Hindu  religion. 

Veddnta.  The  final  philosophy  of  the  Vedas,  as  expressed  in  the  Upan- 
isbads. The  philosophical  system  which  embraces  all  Indian  sys- 
tems of  philosophy,  —  the  monistic,  the  mono-dualistic  and  the 
dualistic. 

Veddvai  anantab.  A  quotation  from  the  Vedas,  meaning  "The  Scriptures 
are  infinite."  — 

Videba.     Science,  or  knowledge.  ^| 

Vidvdn.     Disembodied,  or  unconscious  ofbody. 

Vidyd.     One  who  knows.  | 

Vijndna.     The  higher  knowledge. 

Vikalpa.     Verbal  delusion,  doubt,  notion,  fancy.  t 

Vikaranabbdva.     Uninstrumental  perception.  j 

Viksbipta.     A  scattered  or  confused  state  of  the  mind. 

Vimoksba.     Absence  of  desire.     Absolute  freedom. 

Vind.     A  stringed  musical  instrument  of  India. 


GLOSSARY 


293 


Viparyaya.  False  conception  of  a  thing  whose  real  form  does  not  cor- 
respond to  that  conception,  as  mother  of  pearl  mistaken  for  silver. 

Vipra.     A  sage  who  was  born  and  bred  a  Brahmin. 

Viraba.     Intense  misery  due  to  separation  from  the  beloved  one. 

Virya.     Strength,  energy. 

Visbnu.  The  "Preserver"  of  the  Hindu  trinity,  who  takes  care  of  the 
universe,  and  who  incarnates  from  time  to  time  to  help  mankind. 

Viiisbtddvaita.  Qualified  non-dualism.  A  school  of  Indian  philos- 
ophy, founded  by  Ramanuja,  a  great  religious  reformer,  which 
teaches  that  the  individual  soul  is  a  part  of  God. 

VUisbtddvaitin.  A  follower  of  the  above  school  of  philosophy;  a  quali- 
fied non-dualist. 

Viioka.     "  Sorrowless." 

Vivekdnanda.     "  Bliss-in-discrimination." 

Vitarka.     Questioning  or  philosophical .  enquiry. 

Viveka.     Discrimination  (of  the  true  from  the  false). 

Vi^uddha.  The  fifth  lotos  of  the  Yogis,  opposite  the  throat  (in  the 
Susbumnd). 

Vraja.  A  suburb  of  the  city  of  Muttra,  where  Krishna  played  in  his 
childhood. 

Vrindd.     The  attendant  of  the  principal  Gopi. 

Vritti.  lit.  "The  whirlpool."  Wave  form  in  the  cbitta;  a  modifi- 
cation of  the  mind. 

Vydna.     The  nerve  current  which  circulates  all  over  the  body. 

Vydsa.  lit.  "One  who  expands"  (as  a  commentator).  One  Vydsa  was 
the  author  of  the  Mahdbbdrata  and  of  the  Uttara  Mimdnsd. 

Vydsa  Sutras.     The  Vedanta  Aphorisms  by  Vydsa. 

Vyasti.     The  particular  (as  opposed  to  the  universal). 

Vyuttbdna.  Waking,  or  returning  to  consciousness  after  abstract  medi- 
tation. 

Yajur-Veda.     The  ritualistic  portion  of  the  Veda. 

Yama.     The  internal  purification  through  moral  training,   preparatory 

to  Yoga.    The  god  of  Death,  so  called  from  his  power  of  self-control. 
Yoga.    Joining;   union  of  the  lower  self  with  the  higher  self,  by  means  of 

mental  control.    Any  sort  of  culture  that  leads  us  to  God. 
Yoga  Sutra.     Aphorism  on   Yoga. 
Yogi.     One  who  practices  Yoga. 
Yudbistbira.    A  great  Hindu  Emperor  who  lived   about  1400  B.C.    He 

was  one  of  the  five  Pdndavas. 
Yuga.    A  cycle  or  age  of  the  world.     The  present  cycle  is  known  in 

India  as  the  "Kali-Yuga"  or  "Iron-Age." 


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